Worshippers By Choice Or Forced Slaves? By Hassan Ali El-Najjar

Islam:

A Scientific View of God's Message to Humanity

Worshippers By Choice Or Forced Slaves?

By Hassan Ali El-Najjar

Updated on the 26th of Shawwal, 1441 - 18th of June 2020

عِبَادٌ مُخَيَّرُونَ أَمْ عَبِيْدٌ مُجْبَرُونَ؟

تأليف حسن علي النجار

***

أعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

I seek refuge with God from the Stoned Shaytan

In the name of Allah, the Beneficent, the Merciful

Introduction

There are many translations of the Holy Quran from Arabic to various languages. In one website alone (www.tanzil.info), there were seventeen English translations, by July 2018, in addition to translations to other languages. However, most of them lack accuracy when it comes to the topic of this Chapter.

One example is the translation of the root verb 'abada (to worship) and its various derivatives. The verb is clear in its meaning, so are its derivatives, such as 'ibad (worshippers).

Most translators translated the singular adjective 'abd ( عَبْد), "worshipper," into "slave," "bondman," or "servant," which is incorrect, as argued throughout this Chapter. Only two of the seventeen translations provided correct translations, such as "worshipper" and "votary."

Eight other translations showed an understanding of the word, 'ibadatihi by correctly translating it as "His worship," in Verse 4: 172, which is the Quran guidance in explaining the adjective 'abd as "worshipper." However, there was no consistency in applying this understanding to this adjective after that (See End Note [1] and Table 1 for more detailed statistics).

The same observation applies to the plural form of the same adjective, 'ibad ( عِبَاد ), which should be translated as "worshippers," according to Verse 4: 172, as also argued throughout this Chapter. However, it was translated in nine different translations, mainly as "servants" as well as "bondmen" and "slaves." Some translators also used the words "creatures, votaries, devotees, men, and human beings" in their translations. Only one of the seventeen translations, by Qaribullah and Darwish, provided the correct translation of "worshipers" (See End Note [2] and Table 2 for more detailed statistics and observations).

These inaccurate translations may mislead readers, particularly those who do not know Arabic, to think that the Holy Quran refers to Muslims and believers as "slaves," which is not true. This inaccuracy in translation may also mislead people, who read translations of the Holy Quran, to adopt the wrong and extreme views of Al-Qadariya and Al-Jabriya. These two defunct groups appeared around the end of the first Hijri Century, more than 1,300 years ago. They argued that humans are "forced slaves," and consequently should not be held responsible for their actions.

This Chapter attempts to clarify the issue, educating Muslims and non-Muslims about it, through discussing the meanings of the Holy Quran related verses. It starts with a comparison between the words 'ibad (worshippers) and 'abeed (slaves or bondmen), then there is a general discussion about the topic of "Choice and Predestination,” as the larger context for answering the question of whether believers are worshippers by choice or they are forced slaves.

In part, this Chapter is a continuation of the discussion of the Caliphate and Choice, which started in Chapter 5, " Humans, As God's Caliphs on Earth." It is also lightly addressing the deep question of whether Allah, praise to Him, has willed that we are His worshippers by choice or we are forced slaves who carry out His predestined will. In the discussion of this issue, this author is using the middle-ground approach, Al-Wasatiya, following Verse 2: 143 of the Holy Quran.

وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ (البقرة ، 2: 143).

And thus we have made you (Muslims) a middle-ground (balanced) community that you will be witnesses over the people and the Messenger will be a witness over you (Al-Baqara, 2: 143).

In interpreting this verse (2: 143), early Muslim scholars, particularly Al-Tabari and Al-Qurtubi, mentioned that Allah, praise to Him, has taught the believers to be in a balanced and just middle-ground position, unlike followers of other religions before them, who went to the extreme on both ends. While followers of Moussa (Moses), peace be upon him, gave him a hard time in accepting his teachings (33: 69), followers of 'Eissa (Jesus), peace be upon him, went to the other extreme of glorifying him to the extent of worshipping him beside God, or even instead of Him (5: 72-73). [3]

So, the Islamic position towards the question of choice or predestination is a balanced (middle-ground) one. While we have a choice on matters that are within our reach, there are things beyond our capabilities that we have no choice about. Consequently, we are held responsible for our decisions about matters that we can influence or control. The topic will be further discussed in the last Chapter of this book, "God's Precise Measurement and His Just Decree, Al-Qadar Wal Qadha."

Worshippers ('ibad عِبَاد ) Or Slaves ('abeed عَبِيد )?

There are about 243 verses of the Holy Quran, which mention the root verb of worship ('abada) and its derivatives. In about 96 of these verses, people are referred to as "worshippers" ('ibad), or other forms of the adjective.

There are twenty verses mentioning the word "the worshippers" (al-'ibad), four verses mentioning the word "worshippers" ('ibad) as a subject, two verses mentioning the word "worshippers" as a predicate ('ibadan), seven verses mentioning the word "your worshippers" ('ibadak), twelve verses mentioning the word "Our worshippers" ('ibadana), 34 verses mentioning the word "His worshippers" ('ibadahu), and 17 verses mentioning the word "My worshippers" ('ibadi). In 11 verses, it comes in three different forms ('abidoon, 'abideen, and 'abidat).

The word 'ibad (worshippers) is an Arabic plural adjective, which is not disputed to mean and be associated with the act of worship. It refers to humans, who choose to worship their Creator, Who installed in them the ability to choose, by creation. However, there is an exception for this general meaning, which can be found in very few verses, in which the word "'ibad" (worshippers) refers to non-believers. [4]

This also applies to the singular adjective of this word, 'abid (عَابِد), which refers to the individual who worships his/her Creator, by choice too. However, the other singular adjective of this word, 'abd (عَبْد), was confused by some people because it is also the singular adjective of another plural adjective, 'abeed (slaves).

The word 'abd was mentioned twice, in the Holy Quran, as a singular form to the plural adjective 'abeed (slaves). In one verse only, 16: 75, it was used with the qualifying adjective /mamlook/, to mean an "owned slave." However, whenever the word /'abd/ was mentioned in the Holy Quran, describing a person in his/her lower (first) life on Earth, it meant a worshipper of Allah. However, on the Last Day, people are resurrected as helpless and powerless, which means that they will be "slaves" to the Owner of the Day of Judgment, as mentioned in verse 19: 93.

ضَرَبَ اللَّـهُ مَثَلًا عَبْدًا مَّمْلُوكًا لَّا يَقْدِرُ عَلَىٰ شَيْءٍ (النحل ، 16: 75).

Allah gives an example (of) an owned slave (who is) unable to do (any) thing (Al-Na'hl, 16: 75).

إِن كُلُّ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ إِلَّا آتِي الرَّحْمَـٰنِ عَبْدًا (مريم ، 19: 93).

There is no one in the heavens and earth but that he comes to the Most Merciful as a slave (Maryam, 19: 93).

The clear meaning is that people are not slaves. Rather, they are worshippers, if they choose to worship their Creator, whether they are referred to by singular or by plural forms of the adjective. The evidence is that "worshippers" are honored for their free will and their ability to choose, while "slaves" are deprived of this ability and that honor. Therefore, the honored angels, Messengers of God, Prophets, and believers are all referred to individually with the adjective 'abd or its various forms, to mean an honored "worshipper," as mentioned in the 23 verses of the Holy Quran, in which the singular adjective is used. [5]

The Decisive Evidence

Verse 4: 172, is decisive in explaining the word " 'abd, " in 'abdullah, which means "Worshipper" of Allah, NOT "slave" of Allah, as the verse explains his actions as 'ibadah ( عِبَادَة ) "worship." It should be enough in answering the question, about whether we are God's worshippers or slaves, once and for forever. Accordingly, believers are worshippers of Allah, by their own choice, they are not slaves who are forced to do so. Moreover, this verse tells us that the angels, including those among them who are closest to Allah, are also His honored worshippers, who do not disdain to worship Him, as He described them in verse 21: 26.

لنْ يَسْتَنْكِفَ الْمَسِيحُ أَنْ يَكُونَ عَبْدًا لِلَّهِ وَلا الْمَلائِكَةُ الْمُقَرَّبُونَ وَمَنْ يَسْتَنْكِفْ عَنْ عِبَادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا (النساء ، 4: 172).

The Messiah does not disdain to be a worshipper of Allah, nor do the closest angels (to Allah). Whoever disdains His worship and is too arrogant (to worship Allah), He will gather all of them to Him (Al-Nissa, 4: 172).

وَقَالُوا اتَّخَذَ الرَّحْمَـٰنُ وَلَدًا ۗ سُبْحَانَهُ ۚ بَلْ عِبَادٌ مُّكْرَمُونَ (الأنبياء ، 21: 26).

And they say, "The Beneficent has taken a son." Exalted is He! Rather, they (the angels) are honored worshippers (Al-Anbiya, 21: 26).

The five verses which describe the wrong-doers and self-oppressors as slaves ( 'abeed عَبِيد ):

There are only five verses in the Holy Quran, which refer to people as "slaves" ('abeed), in plural form, all of which in reference to people who "oppress" themselves by rejecting God's messages to humanity. Thus, these are the ones who are enslaved by their desires, arrogance, and stubbornness in rejecting faith in their Creator. [6]

The first verse which described self-oppressors as "slaves" ('abeed) was 3: 182, describing a category of people, who said that God, praise to Him, is poor, Who needs loans from the wealthy. The second verse was 8: 50, referring to the disbelievers who fought against Muslims in the Battle of Badr. The third verse was 22: 10, about one of the leaders of disbelievers,. The fourth verse was 41: 46, referring to Children of Israel, who gave Moussa (Moses), peace and blessings be upon him, a hard time. The fifth verse was 50: 29, mentioning the misguided in this life who follow their desires, away from the path of Allah, and try to blame it on the devil.

Thus, when people are mentioned as "slaves" ('abeed) in the Holy Quran, it is a reference to disbelievers, who reject the path of Allah, as well as to the disobedient ones. They are slaves to their arrogance, ignorance, pride, stubbornness, and misguidance. However, believers are only mentioned as "worshippers" of God ('ibad), not "slaves" ('abeed).

Here are the five verses which describe the wrong-doers and self-oppressors as slaves ('abeed):

First, a description of, and a reply to, the arrogant miserly ones:

لَّقَدْ سَمِعَ اللَّـهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّـهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ ۘ سَنَكْتُبُ مَا قَالُوا وَقَتْلَهُمُ الْأَنبِيَاءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا عَذَابَ الْحَرِيقِ ﴿١٨١﴾

ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللَّـهَ لَيْسَ بِظَلَّامٍ لِّلْعَبِيدِ ﴿١٨٢﴾ (آل عمران ، 3: 182 ).

Allah has heard the saying of those who said: "Allah is poor and we are rich!" We shall write (record) what they said and (We shall write) their killing of the prophets unjustly, and We say (to them): "Taste the torment of the burning (Fire) (Al-'Imran, 3: 181).

This is because of what your hands committed before, and Allah is not unjust to the slaves (Al-'Imran, 3: 182)

The word "slaves" in verse 3: 182 refers to a category of people who were mentioned in the preceding verse (3: 181), which addresses a falsehood by a Jewish rabbi, called Fin'has, who claimed that God is poor, and therefore needs money from the rich. Thus, when He asks them to spend on the poor He needs them, while they, as rich, do not need Him.

The three early renowned Islamic scholars (Al-Tabari, Al-Qurtubi, and Ibn Katheer) mentioned that verse 3: 182 was God's reply to Fin'has, promising to punish him, and those who are like him, in the hereafter, for the money their hands earned but did not spend on the poor. Ibn Katheer added that they were described as slaves, as an expression of disdain and humiliation for them.

Second, a description of the disbelievers who fought against Muslims in the Battle of Badr:

وَلَوْ تَرَىٰ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا ۙ الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوا عَذَابَ الْحَرِيقِ ﴿٥٠﴾ ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللَّـهَ لَيْسَ بِظَلَّامٍ لِّلْعَبِيدِ ﴿٥١﴾ (الأنفال ، 8: 51).

If you could see how the angels complete records (take souls) of those who disbelieve, striking their faces and their backs and (saying to them): Taste the torment of the burning (Fire) (Al-Anfal, 8: 50).

This is because of what your hands had committed before, and Allah is not unjust to the slaves (Al-Anfal, 8: 51).

The word "slaves" in verse 8: 51 refers to a category of people who were mentioned in the preceding Verse (8: 50), which addresses the disbelievers who fought against Muslims in the Battle of Badr but it also addresses the disbelievers in general, as related by Ibn Katheer and Al-Tabari. However, Al-Qurtubi did not mention the disbelievers of Badr in particular, saying it is about the disbelievers in general.

Third, a description of those who insist on rejecting faith, without knowledge or a book, just out of stubbornness and arrogance:

وَمِنَ النَّاسِ مَن يُجَادِلُ فِي اللَّـهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَابٍ مُّنِيرٍ ﴿٨﴾ ثَانِيَ عِطْفِهِ لِيُضِلَّ عَن سَبِيلِ اللَّـهِ ۖ لَهُ فِي الدُّنْيَا خِزْيٌ ۖ وَنُذِيقُهُ يَوْمَ الْقِيَامَةِ عَذَابَ الْحَرِيقِ ﴿٩﴾ ذَٰلِكَ بِمَا قَدَّمَتْ يَدَاكَ وَأَنَّ اللَّـهَ لَيْسَ بِظَلَّامٍ لِّلْعَبِيدِ ﴿١٠﴾ (الحج ، 22: 10).

There is among people someone who argues about Allah, without Knowledge, without Guidance, and without a Book of Enlightenment (Al-Haj, 22: 8).

(Arrogantly) bending his neck (away from the truth), in order to lead (people) away from the Path of Allah. For him, there is disgrace in (this) lower life, and on the Day of Resurrection We shall make him taste the torment of the burning (Fire) (Al-Haj, 22: 9).

(And We say to him): This is for what your hands had committed before, and Allah is not unjust to the slaves (Al-Haj, 22: 10).

The three early Islamic scholars related that the first ten verses of Surat Al-'Haj (Chapter 22) applied to one of the leaders of the disbelievers, Al-Nadhr Bin Al-Harith, who argued about issues he was ignorant about, without any support from a book or guidance. He denied the Day of Resurrection, the Mission of the Prophet, peace and blessings of Allah be upon him (pbbuh), and the Holy Quran as the word of God. He also claimed that the angels are God's daughters.

Moreover, whenever he was invited to the truth, he would arrogantly bend his neck away, so he did not want to hear it. He would insist on trying to lead people away from the path of Allah, and that is why he would be punished in the Hell Fire, in the Day of Judgment.

Thus, the word "slaves" in verse 22: 10 is used to describe Al-Nadhr Bin Al-Harith and people like him, as a derogatory expression of disdain and humiliation to them, as disbelievers, who are slaves of their arrogance and ignorance.

Fourth, a description of those who insisted on disputing the authenticity of the Torah, without knowledge about what they were disputing:

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَاخْتُلِفَ فِيهِ ۗ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِيَ بَيْنَهُمْ ۚ وَإِنَّهُمْ لَفِي شَكٍّ مِّنْهُ مُرِيبٍ ﴿٤٥﴾ مَّنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ ۖ وَمَنْ أَسَاءَ فَعَلَيْهَا ۗ وَمَا رَبُّكَ بِظَلَّامٍ لِّلْعَبِيدِ ﴿٤٦﴾ (فصلت ، 41: 46).

And We gave Moussa (Moses) the Book but it was differed about. If a Word from your Lord had not preceded it, the matter would have been judged between them. They are still suspiciously in doubt about it (Fussilat, 41: 45).

Whoever does a righteous deed, it is (counted) for his soul (self); and whoever does an unrighteous deed, it is (counted) against it; and your Lord is not unjust to the slaves (Fussilat, 41: 46).

The word "slaves" in verse 41: 46 describes those who disputed what was revealed to Moussa (Moses), peace and blessings of God be upon him, without being sure of what they disputed. They deserve this derogatory description, "slaves," for their disbelief and rejection for the Book revealed to the Messenger of God, as they were slaves to their arrogance and stubbornness. Their punishment was delayed to the hereafter as a result of a precedent Word from God. Otherwise they would have been punished for that during their first life on Earth.

Fifth, a description of the misguided ones, who blame the devils for their misguidance:

قَالَ قَرِينُهُ رَبَّنَا مَا أَطْغَيْتُهُ وَلَـٰكِن كَانَ فِي ضَلَالٍ بَعِيدٍ ﴿٢٧﴾ قَالَ لَا تَخْتَصِمُوا لَدَيَّ وَقَدْ قَدَّمْتُ إِلَيْكُم بِالْوَعِيدِ ﴿٢٨﴾ مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ وَمَا أَنَا بِظَلَّامٍ لِّلْعَبِيدِ ﴿٢٩﴾ (ق ، 50: 29).

His (devil) companion will say (in the Day of Judgment: "Our Lord, I did not make him transgress, but he was in far astray (Qaf, 50: 27).

(Allah) will say: "Do not dispute before Me (because) I had already presented you the warning (Qaf, 50: 28).

The word (what you said) does not change with Me, and I am not unjust to the slaves (Qaf, 50: 29).

The word "slaves" in verse 50: 29 describes those who are misguided, following their desires away from the path of God, and who are also encouraged to transgress against themselves by listening to their devil companions. When, on the Day of Judgment, they accuse the devils of being responsible for their misguidance in this life, the devils will dispute it saying that they were already far away from the path of Allah. Then, both of them will be punished in the Hell Fire by Allah, who is never unjust to those who are "slaves" to their desires and misguidance.

Choice or Predestination?

A fundamental question that many people have asked is whether we are predestined to do what we have been doing or we have the freedom to choose? The unequivocal answer from the mainstream Islamic perspective is that we are free to choose and that we are held responsible for our choices on matters that we can choose from. At the same time, in matters which are beyond their control, Muslims accept that God has foreknowledge and can intervene, if He wills, to help those who ask for His assistance. They also believe in "God's Precise Measurement and His Just Decree, Al-Qadar Wal Qadha," as explained in Chapter 25.

Throughout the Holy Quran, Allah, praise to Him, says that life on earth is a test for human beings. They will be rewarded by living an everlasting life in Paradise if they pass it, or they will be punished in the Hell Fire if they fail it. This means that human beings have a choice to do right or wrong. If they have no choice, then they may not be held accountable for their actions by God, the Just, the Merciful, and the Compassionate.

Evidence for Choice in the Holy Quran

The evidence from the Holy Quran about choice is tremendous, as documented in the following verses:

First, people are encouraged to make their free choices:

Throughout the Holy Quran, Allah, praise to Him, commands and invites people to work and take initiatives in the pursuit of their benefits, which is an encouragement for them to make choices. He also invites them to call on Him, to help them change their life for better. He has promised to answer their sincere calls. So, there is a choice for people to call on Him or not, then there is a willingness and a promise on His own side to help them change their life for better. This meaning is mentioned in many verses, such as 9: 105, 16: 97, 40: 60; 7: 55, 2: 186, 27: 62, 47: 19, and 14: 41.

وَقُلِ اعْمَلُوا فَسَيَرَى اللَّـهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ (التوبة ، 9: 105).

مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ (النحل ، 16: 97).

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ (غافر ، 40: 60).

ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً (الأعراف ، 7: 55).

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ (البقرة ، 2: 186).

أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ (النمل ، 27: 62).

وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ (محمد ، 47: 19).

رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ (إبراهيم ، 14: 41).

And say: "Work (do good deeds), for Allah will see your deeds, and (so, will) His Messenger and the believers (Al-Tawba, 9: 105).

Whoever among believers, whether a male or a female, does righteousness (good deeds), We will surely cause him/her to live a good life, and We will surely give them their reward (in the Hereafter), according to the best of what they used to do (Al-Na'hl, 16: 97).

And your Lord said: "Call upon Me; I will respond to you" (Ghafir, 40: 60).

Call upon your Lord in humility and privately (Al-A'raf, 7: 55).

And when My worshippers ask you (O Muhammad) about Me, indeed I am close (to them). I respond to the invocation of the supplicant when he/she calls upon Me (Al-Baqara, 2: 186).

Who else (other than Allah) responds to the desperate one when he calls upon Him (Al-Naml, 27: 62).

And ask forgiveness for your sin and for the believing men and believing women (Muhammed, 47: 19).

Our Lord, forgive me, my parents, and the believers, the Day the account (reckoning) is established (Ibrahim, 14: 41).

***

Second, on the Day of Judgment, people will be judged by their deeds, even as small as a dust particle, good or bad, as mentioned in verses 99: 6-8.

يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِّيُرَوْا أَعْمَالَهُمْ ﴿٦﴾ فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ ﴿٧﴾ وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ ﴿٨﴾ (الزلزلة ، 99: 6-8).

That Day, the people will depart separated (into categories) to be shown (the result of) their deeds. (6) So whoever does an atom's weight of good will see it, (7) And whoever does an atom's weight of evil will see it. (8) (Al-Zalzala, 99: 6-8).

***

Third, humans are capable to to choose between right and wrong:

God’s trust in His human creation to be His caliphs, representing Him on Earth, was based on His knowledge of them as being capable to choose between right and wrong.

Thus, humans have the characteristic of choice between obedience and disobedience, making their own decisions, unlike angels, who are obedient to their Creator by creation, as stated in Verse 66: 6.

عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ اللَّـهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ (التَّحْرِيم ، 66: 6).

… over (the Hellfire) are (appointed) angels, harsh and severe (in their strength); they do not disobey Allah in what He commands them, and do what they are commanded (Al-Tahreem, 66: 6).

Allah, praise to Him, wanted to enjoy seeing his human creation obey Him and observe His commands by choice. When He told His angels that He would make humans His caliphs on Earth, they were surprised because of their knowledge of human corruption and blood-shedding (violence). But Allah, praise to Him, answered them saying that He knew what they did not know, as stated in Verse 2:30.

وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ قَالُوا أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ (البقرة ، 2: 30).

And when your Lord said to the angels: "I am making a caliph (successor) on the Earth." They said: "Are You making therein one who corrupts it and sheds blood, while we hymn Your praise and sanctify You?" He said: "Surely, I know that which you do not know" (Al-Baqara, 2: 30).

He knew that as some humans may choose to corrupt and shed blood, others will choose to obey His commands and do good deeds to themselves, to others, and to their Planet. Humans are born with the characteristic of being able to identify what’s right and what’s wrong. They are also born with the ability to choose which of the two paths they are going to follow. This freedom of choice is inherent, not learned. It is part of the original DNA software inscribed in them by their Creator, Who has praised those who keep the soul (self) pure and warned those who corrupt it, as stated in verses 76: 3, 90: 10, and 91: 7-10.

إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (الإنسان ، 76: 3).

وَهَدَيْنَاهُ النَّجْدَيْنِ (البلد ، 90: 10).

وَنَفْسٍ وَمَا سَوَّاهَا ﴿٧﴾ فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ﴿٨﴾ قَدْ أَفْلَحَ مَن زَكَّاهَا ﴿٩﴾ وَقَدْ خَابَ مَن دَسَّاهَا ﴿١٠﴾ (الشمس ، 91: 7-10).

We guided him (the human being) to the path (of choice, to see if he chooses to be) either grateful or disbelieving (Al-Insan, 76: 3).

And (We) have shown him the two ways? (Al-Balad, 90: 10).

And by the (human) self (soul) and how He fashioned it (7) And inspired it to (to know the paths of) disobedience and piety. (8) Truly, whoever keeps it pure will succeed, (9) And truly whoever corrupts it will fail (10) (Al-Shams, 91: 7-10).

***

Fourth, people's deeds are recorded, to be the bases for judgment in the hereafter:

The deeds people choose to do, during their lower (first) life on Earth, are written and recorded, to be the bases for judgment in the hereafter. On the Day of Judgment, people will be presented with two different numbered books, recording their deeds. These are Sijjeen for wrong doers, and 'lliyyeen for good doers, as mentioned in verses 83: 7-9 and 83: 18-20.

كَلَّا إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّينٍ ﴿٧﴾ وَمَا أَدْرَاكَ مَا سِجِّينٌ ﴿٨﴾ كِتَابٌ مَّرْقُومٌ ﴿٩﴾ (المطففين ، 83: 7- 9).

كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ ﴿١٨﴾ وَمَا أَدْرَاكَ مَا عِلِّيُّونَ ﴿١٩﴾ كِتَابٌ مَّرْقُومٌ ﴿٢٠﴾ (المطففين ، 83: 18- 20).

No! Indeed, the book (record) of the wicked is in sijjeen. (7) And what do you think is sijjeen? (8) It is a numbered book (record) (9) (Al-Mutaffifeen, 83: 7-9).

No! Indeed, the book (record) of the righteous is in 'illiyyeen. (18) And what do you think is 'illiyyoon ('llyyeen)? (19) It is a numbered book (record) (20) (Al-Mutaffifeen, 83: 18-20).

***

Fifth, God's Messengers told people to act on their ability to do good deeds:

Because the human self (part of the soul) is equipped with the ability to differentiate between good and evil, life is a test for people about whether they will do good or bad, as stated in Verse 67: 2. Allah, praise to Him, sent His messengers to tell people to act on this ability and do good deeds during their first life on Earth. Then, people will be rewarded for their good deeds or punished for their bad deeds in the hereafter, as stated in verses 17: 15 and 4: 165.

الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلا وَهُوَ الْعَزِيزُ الْغَفُورُ (الملك ، 67: 2).

وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولا (الإسراء ، 17: 15).

رُسُلا مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا (النساء ، 4: 165).

He, Who created Death and Life, to test you, (seeing) who amongst you is best in deed, and He is the Exalted, the Forgiving (Al-Mulk, 67: 2).

We are not punishing (a group of people) until We send a Messenger (to warn them) (Al-Issra, 17: 15).

Messengers, who gave good news as well as warning, in order for people not to have an argument on Allah after the Messengers, and Allah is Exalted, Wise (Al-Nissa, 4:165).

Middle Ground in Choice and God's Will (Influence)

The relationship between human choice and God's will or influence, on basis of His precise measurement (predestination) has been a subject for discussion and research since the early years of Islam. The common view about this relationship is that humans have the freedom of choice on the matters they are capable to handle in this life, as Allah does not require from a person to do something beyond his/her ability (2: 286). However, there is an agreement that Allah has His own evaluation of things and His own will to act independently from what people can do. This includes His omniscient knowledge, which precedes the occurrence of events and their results (65: 12), and His intervention, if He wills, to help those who seek His support (2: 186, 40: 60), or to punish those who reject faith in Him and spread corruption on Earth (2: 205, 41: 13).

Because people do not know anything about God's evaluation of things and His intervention for or against them, then the best they can do is to follow His commands and avoid His prohibitions. When they do that, they pass His test, which enables them to enjoy happiness in this life, and an everlasting life in His Paradise, in the hereafter.

Thus, the middle-ground approach in discussing this topic agrees on the human choice and responsibility towards things which humans can do. At the same time, it agrees on the acceptance of God's will and influence, as represented by His "Precise Measurement and His Just Decree (Al-Qadar Wal Qadha," as discussed in Chapter 25. [7]

The Prophet, peace and blessings of Allah be upon him (pbbuh), addressed this issue, opting for choice and human initiative, which does not contradict with God's precise measurement and His just decree (Al-Qadar and Al-Qadha).

One of the Prophet's companions asked him once: O Messenger of Allah! We use incantations, medicine, and other means to treat sickness and avoid it. Do these things change God's will?

The Prophet's answer was: "These things are also God's will (Qadar)." [8]

In another 'Hadith narrated by Companion Abu Hurayrah, may Allah be pleased with both of them (mAbpwh), the Prophet (pbbuh) urged believers to take initiatives and be strong in pursuing what benefits them in this life, while asking for God's assistance, which does not contradict with God's omniscient knowledge, His will, and His intervention.

He said: "The strong believer is better and more beloved by Allah than the weak believer, with goodness in both. Be vigilant in pursuing what benefits you, ask for God's assistance, and do not be helpless (doing nothing). If something wrong happens to you, do not say I wish if I did this or that, then things could have been different. Instead, say that Allah has measured and did what He willed. Looking back and regretting what you did opens the door for the Shaytan (Satan)." [9]

Further, the Companion Abu ‘Ubayda Bin Al-Jarra’h, asked Caliph Omar, mAbpwh both, about the issue of predestination and the answer was the same as given by the Prophet, pbbuh. The Caliph intended to travel to Bilad Al-Sham (now Syria, Lebanon, Palestine, and Jordan) with a group of the Companions. After they had actually left the Capital of the Islamic State, Medina, they received news that there was an epidemic spreading there.

In response to that news, Omar decided to go back to Medina. When he announced his decision, Abu ‘Ubayda asked him: "O Prince of the Believers! Are you running away from Qadarullah (God's measurement, or predestination)?" Then, Omar answered him promptly: "Yes, we run from God's predestination to God's predestination." His opinion was supported by Companion Abdul Ra’hman Bin ‘Awf, who told him of a ‘Hadith, in which the Prophet said: “If you hear about an epidemic in a territory, do not enter it; and if it happens in your territory, do not leave, to escape it.” [10]

Finally, the famous Sufi Abdul Qader Al-Jilani had a very succinct treatment of the issue, which was related by Ibn Taymiya and Ibn Al-Qayyim in a book titled "Fetou'h Al-Ghayb" (Openings of the Unseen), may Allah reward all of them. Al-Jilani said: "The real man does not surrender to the predestination. Rather, he struggles with the predestination by the predestination." [11]

By the end of the first Hijri century, some groups of scholars, such as Al-Qadariya and its opposite Al-Jabriya, went astray from the Sunni majority, in arguing for a total human choice without God's influence or foreknowledge to a total Divine influence, without any choice for humans. Both arguments are extremes and have been rejected by the majority of Muslim scholars ever since they emerged.

Some proponents of Al-Qadariya wrongly argued that Allah, praise to Him, measured and willed (qaddara wa Qadha) the good and the bad for humans, such as their sins, like infidelity and disobedience to Him.

Others went to the other extreme wrongly arguing that humans are capable of everything, and they are totally independent from God. Therefore, humans control their own destiny (qadar).

Al-Jabriya went extremely further than the first group of Al-Qadariya arguing wrongly that a human being is "forced" (mujbar) to carry out God's predestined script, without any will of his/her own.

Both arguments represented views of the "self-Isolated" (Mu'atazila) groups, whose ultimate conclusions contradict with the essence of the Islamic teachings, as expressed in the Holy Quran, which emphasize human choice and responsibility in this life, and consequently reward or punishment in the hereafter. However, Islamic teachings require acceptance and recognition of God's precise measurement and His just decree and discretion (Al-Qadar Wal Qadha). [12]

Verses About the Relationship Between Human Choice and God's Influence (by Decree or Intervention)

There are many verses in the Holy Quran about the relationship between the human freedom of choice and God's influence (by decree or intervention). This relationship can be summarized in that those who show willingness to be good, do good deeds, ask for God's guidance, and seek for His assistance, will be guided and assisted in this life, and rewarded by Him in the hereafter. However, those who show willingness to be bad, do wrong, or believe that they are completely independent from God, and neither seek for His guidance nor for His assistance, will be misguided in this life and punished in the hereafter.

This is demonstrated in verse 14: 27 about guidance to believers and misguidance to transgressors, verse 40: 34 about misguidance to transgressors and skeptics of God, verse 40: 74 about misguidance to disbelievers, verse 47: 1 about misguidance to disbelievers who avert people from the way of Allah, verse 47: 2 about guidance to believers who do good deeds, verse 11: 15 about initiatives in this lower life, verse 81: 28-29 about the human will and God's will, verses 92: 5-10 about rewarding believers who give charity and punishing the miserly disbelievers, verses 74: 55-56 about the human will to acknowledge and worship God and His will concerning that, verse 4: 78 about good or bad things which may happen to people, and verse 7: 28 about that Allah does not command committing lewdness. To the contrary, He forbids it, as mentioned in verse 16: 90.

يُثَبِّتُ اللَّـهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَيُضِلُّ اللَّـهُ الظَّالِمِينَ ۚ وَيَفْعَلُ اللَّـهُ مَا يَشَاءُ (إبراهيم ، 14: 27).

Allah keeps firm those who believe, with the firm word, in the lower life and in the Hereafter. And Allah sends astray (misguides) the transgressors (wrongdoers). And Allah does what He wills (Ibrahim, 14: 27).

كَذَٰلِكَ يُضِلُّ اللَّـهُ مَنْ هُوَ مُسْرِفٌ مُّرْتَابٌ (غافر ، 40: 34).

Thus, Allah sends astray (misguides) whoever is excessive in transgression and skeptic (about Him) (Ghafir, 40: 34).

كَذَٰلِكَ يُضِلُّ اللَّـهُ الْكَافِرِينَ (غافر ، 40: 74).

Thus, Allah sends astray (misguides) the disbelievers (Ghafir, 40: 74).

الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّـهِ أَضَلَّ أَعْمَالَهُمْ (محمد ، 47: 1).

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَآمَنُوا بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍ وَهُوَ الْحَقُّ مِن رَّبِّهِمْ ۙ كَفَّرَ عَنْهُمْ سَيِّئَاتِهِمْ وَأَصْلَحَ بَالَهُمْ (محمد ، 47: 2).

Those who disbelieve and avert (people) from the way of Allah - He will misguide (waste) their deeds (Muhammed, 47: 1).

And those, who believe and do righteous deeds and believe in what has been sent down upon Muhammad - and it is the truth from their Lord, He will remove from them their misdeeds and amend their condition (Muhammed, 47: 2).

مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا وَهُمْ فِيهَا لا يُبْخَسُون (هود ، 11: 15).

Whoever wants the lower life (this world) and its glitter, We shall allow them to complete their deeds in it, without diminution (Hood, 11: 15).

لِمَنْ شَاءَ مِنْكُمْ أَنْ يَسْتَقِيمَ (28) وَمَا تَشَاءُونَ إِلا أَنْ يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (التكوير ، 81: 28-29).

To whoever among you who wills to go straight (Al-Takweer, 81: 28).

And you do not will, except what Allah wills, the Lord of the Worlds (Al-Takweer, 81: 29).

فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ ﴿٥﴾ وَصَدَّقَ بِالْحُسْنَىٰ ﴿٦﴾ فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ ﴿٧﴾ وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ ﴿٨﴾ وَكَذَّبَ بِالْحُسْنَىٰ ﴿٩﴾ فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ ﴿١٠﴾ (الليل ، 92: 5-10).

So, he who gives (in charity) and fears (Allah), (5) And believes in Allah and His promises, (6) We will indeed make smooth for him the path to Bliss. (7) But he who is a greedy miser and thinks himself self-sufficient, (8) And disbelieves in Allah and His promises, (9) We will indeed make smooth for him the path to Misery; (10) (Al-Layl, 92: 5-10).

فَمَن شَاءَ ذَكَرَهُ ﴿المدثر ، 74: 55﴾.

وَمَا يَذْكُرُونَ إِلَّا أَن يَشَاءَ اللَّـهُ ۚ هُوَ أَهْلُ التَّقْوَىٰ وَأَهْلُ الْمَغْفِرَةِ ﴿المدثر ، 74: 56﴾.

Whoever wills, may heed (in remembrance) to it (to the Holy Quran) (Al-Muddathir, 74: 55).

But they will not heed except as Allah wills. He is the Lord of Piety and the Lord of Forgiveness" (Al-Muddathir, 74: 56).

وَإِنْ تُصِبْهُمْ حَسَنَةٌ يَقُولُوا هَذِهِ مِنْ عِنْدِ اللَّهِ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا هَذِهِ مِنْ عِنْدِكَ قُلْ كُلٌّ مِنْ عِنْدِ اللَّهِ فَمَالِ هَؤُلاءِ الْقَوْمِ لا يَكَادُونَ يَفْقَهُونَ حَدِيثًا (آالنساء ، 4: 78).

If a good thing befalls them, they say: "This is from Allah" but if a bad thing befalls them, they say: "This is from you" (O Prophet). Say (to them): "All (things are) from Allah." Why do these people barely understand a talk (an issue like this)? (Al-Nissa, 4: 78).

وَإِذَا فَعَلُوا فَاحِشَةً قَالُوا وَجَدْنَا عَلَيْهَا آبَاءَنَا وَاللَّـهُ أَمَرَنَا بِهَا ۗ قُلْ إِنَّ اللَّـهَ لَا يَأْمُرُ بِالْفَحْشَاءِ ۖ أَتَقُولُونَ عَلَى اللَّـهِ مَا لَا تَعْلَمُونَ (الأعراف ، 7: 28).

When they commit lewdness (a big sin), they say: "We found our fathers doing so," and "Allah commanded us to do it." Say: "Allah does not command committing lewdness. Do you say about Allah what you do not know? (Al-A'raf, 7: 28).

إِنَّ اللَّـهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ (النحل ، 16: 90).

Indeed, Allah orders justice, good conduct, and giving to relatives. And (He) forbids immorality (big sins), bad conduct, and injustice (oppression). He admonishes you that you may remember (Al-Na'hl, 16: 90).

صدق الله العظيم

Allah, Almighty, has told the truth.

***

Conclusion

A direct answer to the question included in the title of this chapter is that humans are not slaves, who are forced to believe in their Creator, or disbelieve in Him. To the contrary, they are equipped with the ability to choose between belief and disbelief, as well as between the right and wrong in their decisions and deeds. However, there are limitations to their freedom of choice, represented by things beyond their control or reach. Consequently, they are only held accountable, by God and by each other, for their decisions and deeds in the matters which they can influence or control.

Allah, praise to Him, has willed for humans to be free in making their choices, in their relationship with their physical and social environments, and in their relationship with Him. That is why He, praise to Him, has accepted the request of Iblis (Shaytan, Satan, the devil) to give him a chance to prove that humans do not deserve God's trust in them, to be His good caliphs on Earth. However, He promised to punish both the Shaytan and those humans who choose to follow him, causing harm to themselves, to others, and to Earth.

God's acceptance of the Iblis request was on the basis of His foreknowledge that some humans are going to worship Him out of love, obedience, and choice. That is why He refers to them in the Holy Quran as His "worshippers," who are going to be rewarded by leading an everlasting life in Paradise. He also warned those who choose to disobey Him with punishment in the Hell Fire.

If Allah, praise to Him, has willed for humans to be forced "slaves," without freedom or choice, they would have been so. If this was His will, then these "slaves" would not be capable of disobedience or of wrong-doing, and consequently, there would be no need for a Last Day, or for Reckoning, or for Judgment.

Because Allah, the Creator, praise to Him, has willed that humans should have freedom of choice, slavery is a form of great disobedience to His will. It is the highest form of abomination, as it deprives humans the freedom of choice that the Creator gave to them.

The Holy Quran refers to people generally, and to believers in particular, as "worshippers" ('ibad), or other forms of the adjective, because of their capability to worship Him. Only five verses of the Holy Quran refer to people as "slaves" ('abeed), in the plural form. However, all of these five verses refer to those people as self-oppressors because of rejecting God's messages to humanity. These are slaves to their arrogance, ignorance, pride, stubbornness, and misguidance.

The freedom of choice that Allah, praise to Him, has given to humans is an essential part of testing them, during their lower (first) life on Earth. Therefore, it is taken away from them on the Day of Resurrection and Reckoning. On that Day, a person will appear before his/her Creator as a helpless and powerless "slave," as stated in Verse 19: 93.

Following God’s teachings, as revealed in the verses of the Holy Quran, the Messenger of Allah, Muhammed, pbbuh, his Companions, and the overwhelming majority of Islamic scholars urged people to work hard and take initiatives in pursuing what benefits them in this life, as long as they observe God’s teachings and commands. They should do that without hesitation, because their freedom of choice and their actions are also part of God's omniscient knowledge, and consequently, His will and His decree (qadar).

Finally, the translators of the mentioned seventeen translations of the Holy Quran did their best to convey the message of God from its authentic Arabic text to English readers worldwide, may Allah reward them for their efforts. However, it is clear that almost all of them, except Qaribullah and Darwish, are far from being accurate in their translations, as discussed above.

The solution is a better and an institutionalized way to translate the Holy Quran from Arabic to English and other languages. This should be conducted by a Committee of Muslim Scholars, consisting of scholars of the Quran and the Sunnah, who are proficient in Arabic, as well as natural scientists and social scientists. Such a committee is going to provide much more accurate translations than the current individual efforts, as it provides translations with linguistic and scientific interpretations for the verses of the Holy Quran.

It's time to provide billions of people on Earth with the Word of God, translated much more accurately by experts from various sciences than the individual efforts of current translators, may Allah reward them all for their great efforts. This is an invitation by this author to anyone who is involved in the interpretation and translation of the Holy Quran to participate in the effort of the establishment of such a Committee.

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Notes:

[1] How was the Holy Quran description of the Messengers of God translated in 17 translations, which are published at www.tanzil.net?

The Holy Quran describes each one of the Messengers of God as 'abd (عَبْد) in his relationship with his Lord. For example, that was the description of 'Eissa Bin Maryam (Jesus, the Son of Mary) in Verse 4: 172, Muhammed in 17:1, Noo'h in 17: 3, Zakariya in 19: 2, Dawood (David) in 38: 17, Ayoob (Jobe) in 38: 41, peace and blessings of God be upon all of them.

Verse 4: 172 explains to us that the word 'abd (عَبْد) means "worshipper." Thus, the Messengers are "worshippers of God." There is no doubt or confusion about that meaning for readers who are proficient and competent in Arabic, and who understand (or are capable to search for) the meanings of words of the authentic Arabic text of the Holy Quran, known as Mus'haf 'Uthman. However, the matter becomes different in the translation of these meanings to other languages, such as English in this case. Accurate translations require proficiency and competence of both languages, not one on the expense of the other. Moreover, the accurate translation of the meanings of the Holy Quran verses, in particular, requires knowledge of the Book as a whole and in detail.

If these requirements are not met, a translation may provide completely different meanings for the verses, such as in the case of the above-mentioned example. Among the researched seventeen translations of the Holy Quran, only two of them provided the correct meaning for the word 'abd (عَبْد), which is a "worshipper." These were the translations of Qaribullah and Darwish, as well as the translation of Ahmed Ali, who used the archaic word "votary." In both translations, the correctly-translated meaning was consistently used in all verses which included the researched word, 'abd (عَبْد). However, the other fifteen translations were either inconsistent in using the correct translation, or inaccurate, providing the incorrect translations of "servant," or "slave," or "bondman," as illustrated in Table 1.

In translating the word, 'ibadatihi (His worship) in Verse 4: 172, which is the Quran guidance in explaining the singular adjective, 'abd, as "worshiper," six of the translations showed an understanding of the meaning and translated it correctly as "worship." These were the translations of Ahmed Khan, Hilali and Khan, Qaribullah and Darwish, Sahih International, Sarwar, and Yusuf Ali. However, only one of them applied it correctly to the singular adjective, 'abd, which was the translation of Qaribullah and Darwish, who translated it correctly as a "worshipper," in all of the six researched verses.

The other five translations showed an understanding of the word, 'ibadatihi, and translated it correctly as "His worship" but did not apply it to the singular adjective, 'abd, thus lacking consistency. Sarwar applied that understanding once but by using the noun "worship," instead of the correct singular adjective, "worshipper." That was also the case with Yusuf Ali, who used the two verbs, "to serve and worship," instead of the correct singular adjective, "worshipper." Ahmed Khan translated it as a "slave," and Sahih International did that using the word, "servant."

Ahmed Ali did not show an understanding of the meaning of the noun, 'ibadatihi, but he translated the singular adjective, 'abd, correctly, using the archaic word "votary," which means "devout worshiper." Daryabadi translated it incorrectly as a "bondman," so did Arberry, Asad, Maududi, and Shakir, using the word, "servant."

Pickthall was inconsistent in his translations, as he used three different words, "slave, servant, and bondman" as a translation for the same singular adjective, 'abd. So was Yusuf Ali, who also used three different translations, "to worship, servant, and devotee."

By Shawwal 1439 (June 2018), four more translations were carried by the same portal (www.tanzil.net). These were authored by Itani, Mubarakpuri, Qarai, and Wahiduddin. All the four of them showed an understanding for the meaning of the word 'ibadatihi by translating it correctly, as "His worship." However, they translated the singular adjective, 'abd, incorrectly as a "servant," in all of the six verses researched in Table 1. Mubarakpuri was the only one who gave a different but still incorrect translation in one of the six verses. He translated ‘abd as a “slave” in verse 38: 17.

Table 1

Translation of the Word, 'abd (عَبْد), Describing Messengers of God

By 13 Translations of www.tanzil.info (2010) *

Translators	'Issa (Jesus) Verse 4: 172	Muhammed Verse 17: 1	Nooh (Noah) Verse 17: 3	Zakariya Verse 19: 2	Dawood (David) Verse 38: 17	Ayoob (Job) Verse 38: 41
Ahmed Ali	votary	votary	votary	votary	votary	votary
Ahmed Khan	bondman	bondman	bondman	bondman	bondman	bondman
Arberry	servant	servant	servant	servant	servant	servant
Asad	servant	servant	servant	servant	servant	servant
Daryabadi	bondman	bondman	bondman	bondman	bondman	bondman
Hilali & Khan	slave	slave	slave	slave	slave	slave
Maududi	servant	servant	servant	servant	servant	servant
Picktall	slave	servant	servant	servant	bondman	bondman
Qaribullah and Darwish	worshiper	worshiper	worshiper	worshiper	worshiper	worshiper
Saheeh Inte'l	servant	servant	servant	servant	servant	servant
Sarwar	worship	servant	servant	servant	servant	servant
Shakir	servant	servant	servant	servant	servant	servant
Yusuf Ali	to serve & worship	servant	devotee	servant	servant	servant

[2] In translating the word 'ibad ( عِبَاد ), which is researched in Table 2 above, the translators were generally consistent with their translations of the word 'abd (عَبْد), as mentioned in Table 1. They still mainly used the words "servants, bondmen, and slaves," as their translations for ‘ibad (worshippers).

Ahmed Ali stands as the most inconsistent among them, as he used the four different words: "creatures, votaries, devotees, and men," as translations for the same plural adjective, 'ibad. He was followed by Asad, who used the three different translations: "servants, beings, and men." Finally, Pickthall also used the three different translations: "bondmen, slaves, and men."

Only Qaribullah and Darwish were consistent in translating the plural noun, 'ibad, correctly as "worshipers," while Ahmed Ali and Yusuf Ali used the correct close translations, "votaries and devotees" but inconsistently. Sarwar used the correct translation "worshippers" only once.

The most remarkable observation is regarding Verse 43: 19, which describes the angels as 'ibadul Rahman, which should be translated as "worshipers of God, the Beneficent." In almost all translations, the reference to the angels in this Verse was translated as "creatures, bondmen, servants, beings, and slaves"!

The strangest translation was "bondmen," which was used by Ahmed Khan and Daryabadi! How can angels be described as "men," let alone "bondmen"? Hilali and Khan, as well as Pickthall, translated it as "slaves," which is a derogatory and disdainful adjective (as mentioned by Bin Katheer). Angels are "honorable worshipers," as Allah, praise to Him, describes them in Verse 21: 26 of the Holy Quran. They are not slaves.

By Shawwal 1439 (June 2018), four more translations were carried by the same portal (www.tanzil.net). These were authored by Itani, Mubarakpuri, Qarai, and Wahiduddin. All the four of them translated the word 'ibad incorrectly as "servants," in all of the six verses researched in Table 2. Wahiduddin provided the only translation, which was close to the correct meaning, in one of the six verses. He translated ‘ibad as “human beings,” in verse 50: 11.

Table 2

Translation of the Word, 'ibad ( عِبَاد )

By 13 Translations of www.tanzil.info (2010) *

Translators	Verse 2: 207	Verse 21: 26	Verse 25: 63	Verse 37: 40	Verse 43: 19	Verse 50: 11
Ahmed Ali	creatures	votaries	devotees	creatures	creatures	men
Ahmed Khan	bondmen	bondmen	bondmen	bondmen	bondmen	bondmen
Arberry	servants	servants	servants	servants	servants	servants
Asad	servants	servants	servants	servants	beings	men
Daryabadi	bondmen	bondmen	bondmen	bondmen	bondmen	bondmen
Hilali & Khan	slaves	slaves	slaves	slaves	slaves	slaves
Maududi	servants	servants	servants	servants	servants	servants
Picktall	bondmen	slaves	slaves	slaves	slaves	men
Qaribullah and Darwish	worshipers	worshipers	worshipers	worshipers	worshipers	worshipers
Saheeh Inte'l	servants	servants	servants	servants	servants	servants
Sarwar	worshipers	servants	servants	servants	servants	servants
Shakir	servants	servants	servants	servants	servants	servants
Yusuf Ali	devotees	servants	servants	servants	serve	servants

[3] The texts of the three verses menioned in this section are as follows:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَىٰ فَبَرَّأَهُ اللَّـهُ مِمَّا قَالُوا ۚ وَكَانَ عِندَ اللَّـهِ وَجِيهًا (الأحزاب ، 33: 69).

لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّـهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ ۖ ﴿٧٢﴾ لَّقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّـهَ ثَالِثُ ثَلَاثَةٍ ۘ وَمَا مِنْ إِلَـٰهٍ إِلَّا إِلَـٰهٌ وَاحِدٌ ۚ ﴿٧٣﴾ (المائدة ، 5: 72-73).

O you who have believed, do not be like those who hurt Moussa (Moses) but Allah cleared him of what they said. And he was distinguished, in the sight of Allah (Al-A'hzab, 33: 69).

They have certainly disbelieved who say, "Allah is the Messiah, the son of Mary." (72) They have certainly disbelieved who say, "Allah is the third of three." And there is no god except one God. (73) (Al-Ma-ida, 5: 72-73).

[4] A full list of the verses of the Holy Quran, which mention the Arabic root verb "to worship" ( 'abada ) and its derivatives can be found on pages 441-445 of the Holy Quran Index in Arabic by Muhammed Fuad Abdul Baqi. Cairo: Dar Al-Fikr.1406 (1986). The Arabic Title of the index is: “Al-Mu’jam Al-Mufahras Li Alfadh Al-Quran Al-Kareem.” Moreover, an Arabic language search of the Holy Quran words can be conducted at many websites, such as www.tanzil.net, which has been used also by this author.

The word " 'ibad" may refer to enslaved humans, as mentioned in one verse in the Holy Quran: “And marry the unmarried among you and the righteous among your male slaves and female slaves (Al-Noor, 24: 32).

وَأَنكِحُوا الْأَيَامَىٰ مِنكُمْ وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ (النور، 24: 32).

The word " 'ibad" may also refer to disbelievers in such examples as the following four verses of Surat Ghafir (Chapter 40) of the Holy Quran. It refers to disbelievers in several time periods in verse 31, to the family of the Pharaoh in verse 44, to the arrogant ones in verse 48, and to the hellfire as their destination.

مِثْلَ دَأْبِ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِن بَعْدِهِمْ ۚ وَمَا اللَّـهُ يُرِيدُ ظُلْمًا لِّلْعِبَادِ (غافر ، 40: 31).

فَسَتَذْكُرُونَ مَا أَقُولُ لَكُمْ ۚ وَأُفَوِّضُ أَمْرِي إِلَى اللَّـهِ ۚ إِنَّ اللَّـهَ بَصِيرٌ بِالْعِبَادِ (غافر ، 40: 44).

قَالَ الَّذِينَ اسْتَكْبَرُوا إِنَّا كُلٌّ فِيهَا إِنَّ اللَّـهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ (غافر ، 40: 48).

لَمْ يَكُ يَنفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا ۖ سُنَّتَ اللَّـهِ الَّتِي قَدْ خَلَتْ فِي عِبَادِهِ ۖ وَخَسِرَ هُنَالِكَ الْكَافِرُونَ (غافر ، 40: 85).

or, something similar to the circumstances of the people of Noo'h (Noah), 'Aad, and Thamood, and those who came after them. Allah does not want to wrong the worshipers (Ghafir, 40: 31).

You will remember what I say to you. To Allah I commit my affair, surely, Allah sees the worshipers (Ghafir, 40: 44).

Those who were arrogant will reply: 'All of us are in it (Hell). Allah has judged between the worshipers (Ghafir, 40: 48).

But when they saw Our Might, their belief did not benefit them! It is the way of Allah that has passed in His worshipers. There, the unbelievers shall be losers (Ghafir, 40: 85).

[5] The two verses 2: 23 and 8: 41 describe the Messenger of Allah, Muhammed, peace and blessings be upon him, with the word 'abdana (Our worshipper). Verse 72: 19 describes him as Abdullah (worshipper of Allah). He was also described as 'abduhu (His worshipper) in verses 18: 1, 25: 1, 39: 36, 53: 10, and 57: 9.

Other Messengers of Allah and His Prophets, peace be upon all of them, as well as good people were also described with the word 'abd (worshipper) in its various forms. Thus, Zakariya was described as 'abdahu (His worshipper) in verse 19: 2. Eissa (Jesus) was described as Abdullah (worshipper of Allah) in verses 4: 172 and 19: 30, and as 'abd (worshipper) in verse 43: 59. Dawood (David) was described as 'abdana (Our worshipper) in verse 38: 17, and Sulayman (Solomon) was described as al-'abd (the worshipper) in verse 38: 30. Ayoob (Jobe) was described as 'abdana (Our worshipper) in verse 38: 41 and as al-'abd in verse 38: 44. Noo'h (Noah) was described as 'abdan (a worshipper) in verse 3: 17 and as 'abdana (Our worshipper) in verse 54: 9. He was also described together with Loot (Lot) as 'abdayn (two worshippers) in verse 66: 10. Al-Khadir was described as 'abdan (a worshipper) in verse 18: 65. Finally, a believer, in general, is described as 'abdun muneeb (a returning worshipper) in verses 34: 9 and 50: 8. Verse 96: 10 also mentions 'abdan Idha Salla (a praying worshipper).

[6] The Holy Quran describes a category of non-believers as "oppressors" of themselves as well as others. Verses 7:44-45 explain this term as referring to those who block people from the path of Allah, twist the truth, and deny the Hereafter.

أَن لَّعْنَةُ اللَّـهِ عَلَى الظَّالِمِينَ (الأعراف ، 7: 44).

الَّذِينَ يَصُدُّونَ عَن سَبِيلِ اللَّـهِ وَيَبْغُونَهَا عِوَجًا وَهُم بِالْآخِرَةِ كَافِرُونَ (الأعراف ، 7: 45).

The curse of Allah is on the oppressors (Al-A'araf, 7: 44).

Those who block (people) from the path of Allah, and twist (the truth), and deny the Hereafter (Al-A'araf, 7: 45).

[7] The relationship between choice and God’s influence, by decree or intervention, has been a subject for discussion and research since the early years of Islam. This includes 'Hadiths of the Messenger of Allah, pbbuh, explanations from the Companions, and research by scholars.

Among the contemporary scholars who used the middle-ground approach in discussing choice and predestination was Shaikh Yousuf Al-Qaradhawi. He discussed it in a session titled "Al-Qadha Wal-Qadar," part of his weekly show, "Islamic Law and Life" (Al-Shari'a Wal 'Hayah), in Aljazeera TV. The text of the entire Arabic show session can be accessed at:

http://www.aljazeerah.info/ Al-QadhaWal Qadar By Shaikh Yousuf Al-Qaradawi

and at:

http://www.qaradawi.net/site/topics/article.asp?cu_no=2&item_no=32&version=1&template_id=105&%20parent_id=16

[8] Here is the Arabic text of the 'Hadith, with authentication, from Sunan Al-Tirmidhi:

حدثنا ابن أبي عمر حدثنا سفيان عن الزهري عَنْ أَبِي خُزَامَةَ عَنْ أَبِيهِ قَالَ ، سَأَلْتُ رَسُولَ اللَّهِ ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقُلْتُ : يَا رَسُولَ اللَّهِ ، أَرَأَيْتَ رُقًى نَسْتَرْقِيهَا وَدَوَاءً نَتَدَاوَى بِهِ وَتُقَاةً نَتَّقِيهَا هَلْ تَرُدُّ مِنْ قَدَرِ اللَّهِ شَيْئًا؟ قَالَ: "هِيَ مِنْ قَدَرِ اللَّهِ" (سنن الترمذي ، الحديث رقم 2065).

[9] The ‘Hadith narrated by Abu Hurayra about strong believers was recorded in Sunan Al-Tirmidhi: 2065, Muslim: 2664, Ibn Maja: 79, and Ahmed: 370/2.

Here is the Arabic text of the 'Hadith.

عَنْ أَبِي هُرَيْرَةَ ، رضي الله عنه ، قَالَ ، قَالَ رَسُولُ اللَّهِ ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "الْمُؤْمِنُ الْقَوِيُّ خَيْرٌ وَأَحَبُّ إِلَى اللَّهِ مِنْ الْمُؤْمِنِ الضَّعِيفِ ، وَفِي كُلٍّ خَيْرٌ. احْرِصْ عَلَى مَا يَنْفَعُكَ ، وَاسْتَعِنْ بِاللَّهِ ، وَلَا تَعْجَزْ. فَإِنْ أَصَابَكَ شَيْءٌ ، فَلَا تَقُلْ لَوْ أَنِّي فَعَلْتُ كَذَا وَكَذَا ، وَلَكِنْ قُلْ قَدَّرَ اللَّهُ وَمَا شَاءَ فَعَلَ ، فَإِنَّ لَوْ تَفْتَحُ عَمَلَ الشَّيْطَانِ" (رواه مسلم 2664، ابن ماجه المقدمة 79 ، أحمد 2/370).

[10] The Arabic text of how Caliph Omar, may Allah be pleased with him, explained free choice and God's influence, by decree or intervention, is as follows:

عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ ، رضي الله عنهما ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ ، رضي الله عنه ، خَرَجَ إِلَى الشَّامِ ، حَتَّى إِذَا كَانَ بِسَرْغَ لَقِيَهُ أُمَرَاءُ الْأَجْنَادِ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ وَأَصْحَابُهُ فَأَخْبَرُوهُ أَنَّ الْوَبَاْ قَدْ وَقَعَ بِأَرْضِ الشَّامِ. قَالَ ابْنُ عَبَّاسٍ ، فَقَالَ عُمَرُ بْنُ الْخَطَّابِ:

ادْعُ لِي الْمُهَاجِرِينَ الْأَوَّلِينَ ، فَدَعَاهُمْ فَاسْتَشَارَهُمْ وَأَخْبَرَهُمْ أَنَّ الْوَبَأَ قَدْ وَقَعَ بِالشَّامِ ، فَاخْتَلَفُوا ، فَقَالَ بَعْضُهُمْ قَدْ خَرَجْتَ لِأَمْرٍ وَلَا نَرَى أَنْ تَرْجِعَ عَنْهُ. وَقَالَ بَعْضُهُمْ مَعَكَ بَقِيَّةُ النَّاسِ وَأَصْحَابُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَا نَرَى أَنْ تُقْدِمَهُمْ عَلَى هَذَا الْوَبَإِ.

فَقَالَ عُمَرُ ارْتَفِعُوا عَنِّي ، ثُمَّ قَالَ ادْعُ لِي الْأَنْصَارَ ، فَدَعَوْتُهُمْ فَاسْتَشَارَهُمْ ، فَسَلَكُوا سَبِيلَ الْمُهَاجِرِينَ وَاخْتَلَفُوا كَاخْتِلَافِهِمْ.

فَقَالَ ارْتَفِعُوا عَنِّي ، ثُمَّ قَالَ ادْعُ لِي مَنْ كَانَ هَاهُنَا مِنْ مَشْيَخَةِ قُرَيْشٍ مِنْ مُهَاجِرَةِ الْفَتْحِ. فَدَعَوْتُهُمْ ، فَلَمْ يَخْتَلِفْ عَلَيْهِ مِنْهُمُ رَجُلَانِ ، فَقَالُوا نَرَى أَنْ تَرْجِعَ بِالنَّاسِ وَلَا تُقْدِمَهُمْ عَلَى هَذَا الْوَبَإِ.

فَنَادَى عُمَرُ فِي النَّاسِ إِنِّي مُصْبِحٌ عَلَى ظَهْرٍ ، فَأَصْبِحُوا عَلَيْهِ.

فَقَالَ أَبُو عُبَيْدَةَ: أَفِرَارًا مِنْ قَدَرِ اللَّهِ؟

قَالَ عُمَرُ: لَوْ غَيْرُكَ قَالَهَا يَا أَبَا عُبَيْدَةَ!

نَعَمْ ، نَفِرُّ مِنْ قَدَرِ اللَّهِ إِلَى قَدَرِ اللَّهِ.

أَرَأَيْتَ لَوْ كَانَ لَكَ إِبِلٌ فَهَبَطَتْ وَادِيًا لَهُ عُدْوَتَانِ ، إِحْدَاهُمَا خَصِبَةٌ وَالْأُخْرَى جَدْبَةٌ ، أَلَيْسَ إِنْ رَعَيْتَ الْخَصِبَةَ رَعَيْتَهَا بِقَدَرِ اللَّهِ وَإِنْ رَعَيْتَ الْجَدْبَةَ رَعَيْتَهَا بِقَدَرِ اللَّهِ؟

فَجَاءَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ ، وَكَانَ غَائِبًا فِي بَعْضِ حَاجَتِهِ ، فَقَالَ إِنَّ عِنْدِي مِنْ هَذَا عِلْمًا سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ:

"إِذَا سَمِعْتُمْ بِهِ بِأَرْضٍ فَلَا تَقْدَمُوا عَلَيْهِ ، وَإِذَا وَقَعَ بِأَرْضٍ وَأَنْتُمْ بِهَا فَلَا تَخْرُجُوا فِرَارًا مِنْهُ."

قَالَ فَحَمِدَ اللَّهَ عُمَرُ ثُمَّ انْصَرَفَ (موطأ مالك ، صفحة 687 ، صحيح مسلم ، صفحة 1742 ، صحيح البخاري ، صفحة 2164).

http://hadith.al-islam.com/Loader.aspx?pageid=237&Words

[11] Abdul Qadir Al-Jilani explained the notion of God's will, intervention, and decree by affirming the choice of dealing with God's will by God's will. He said: "I struggled with God's decree by God's decree, for God's decree. This is what a man should do."

نُسب إلى عبد القادر الجيلاني قوله: " فنازعت أقدار الحق بالحق للحق ، والرجل من يكون منازعا للقدر لا من يكون موافقا للقدر."

http://portal.shrajhi.com/Media/ID/8512

http://shamela.ws/browse.php/book-36581/page-23

The citation of Ibn Taymiya, Ibn Al-Qayyim, and the book titled "Fitou'h Al-Ghayb" was mentioned by Shaikh Yousuf Al-Qaradhawi. See Endnote [5].

[12] In his book titled "Al-'Uboudiya" (Worship), Ibn Taymiya responded to Al-Qadariya and Al-Jabriay, showing that they were wrong in their interpretations, particularly about their extreme views of no choice at all or complete choice. The Arabic text of the book is published at the following website:

http://www.islamicbook.ws/amma/alabwdit.pdf

For more information about these "self-Isolated" (Mu'tazila) groups, see Salah Najeeb Al-Duq's article (in Arabic), titled "Al-Qadariya and Al-Jabriya," in which he mentioned that the Prophet's Companions, who lived at the time of these two groups, condemned them. Among these Companions were 'Abdullah Bin 'Umar, Jabir Bin 'Abdullah, Abu Hurayrah, Ibn 'Abbas, Anas Bin Malik, 'Abdullah Bin Abi Awfa, and 'Uqba Bin 'Amir Al-Jihni. The article is posted on the following link:

http://www.alukah.net/sharia/0/115029/#ixzz5LnnDY5dP

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About the Author and the Book:

* The author of this book has a Ph.D. in Sociology and a Master’s degree in Cultural Anthropology. He was born in Gaza, Palestine, in 1369 Hijriya (1950), but he has been living in the United States since 1986.

The authentic Quran Arabic text is used as a reference for the translation of the meanings of the Quran verses, particularly from www.tanzil.net.

The works of the three renowned Islamic scholars Al-Tabari, Al-Qurtubi, and Ibn Katheer, have been used throughout the chapters of this book, as these are the most credited interpretations of the Holy Quran, for their use of 'Hadith, companions' interpretations, and their thorough knowledge of the Arabic language.

يُرِيدُونَ لِيُطْفِئُوا نُورَ اللَّـهِ بِأَفْوَاهِهِمْ وَاللَّـهُ مُتِمُّ نُورِهِ وَلَوْ كَرِهَ الْكَافِرُونَ (الصف ، 61: 8).

They want to extinguish the light of Allah with their mouths, but Allah will perfect His light, although the disbelievers dislike it (Al-Saff, 61: 8).