Tafsir of Al-An'am 6:149

Say: "To Allah belongs the definitive argument."

This means the clear evidence that has reached the pinnacle of robustness and power in proving a matter, or by which its possessor attains the validity of their claim, much like the expression "a satisfactory life." In the common understanding, this refers to the Book, the Messenger, and the exposition.

My teacher’s teacher, Al-Kurani, stated: "The definitive argument" indicates that knowledge follows the known object, and that Allah’s will is concerned with manifesting what the predisposition of the known object requires within itself, in observance of wisdom, generosity, and mercy—not by way of obligation. It may also be derived from hajj in the sense of intention, as if it is intended to establish and seek a ruling, or from the sense of overcoming, which is the most well-known interpretation.

The fa (in fa-lillahi) is a response to an omitted conditional clause, meaning: "If it has become clear that you have no argument, then say: 'To Allah belongs the definitive argument.'"

"For had He willed, He would have guided you all"

This means: guided you all by granting you the success to attain guidance and compelling you toward it. However, He willed the guidance of those who directed their choice toward following the path of truth, and the misguidance of others who directed it otherwise.

Al-Kurani said: "The meaning is that He did not will it because He did not know that you possessed a guidance that your predisposition required; rather, what was known to Him was your non-guidance, which is the requirement of your eternal, uncreated predisposition." This is a realization of the truth and does not contradict what is at the beginning of the verse, according to what you have known regarding their interpretation of it. The benefit of sending messengers, according to the doctrine of predisposition, is to stimulate the motives for action or abstention through the choice of the legally responsible person—a choice arising from that predisposition—and to cut off the excuses of the wrongdoers. We have alluded to this before, so reflect upon it.

Ibn al-Munir mentioned another aspect in explaining the verse: the rebuttal against them was specifically because they believed they were stripped of their choice and power, and that their association of partners with Allah proceeded from them by way of compulsion. They claimed to be establishing an argument against Allah and His Messenger (peace and blessings be upon him) through this. Thus, Allah rejected their claim regarding the lack of choice for themselves and likened them to those before them who were deceived by this illusion, denying the messengers and associating partners with Allah, relying on the notion that they only acted according to the will of Allah, and attempting to silence the messengers with this fallacy.

Then, the Exalted explained that they have no argument in this, and that the definitive argument belongs to Him—Majestic is He—not to them. Then, He clarified that every occurrence happens by His will, and that He did not will from them anything other than what proceeded from them, and that if He had willed guidance from them, they would have all been guided. The purpose is to purify the face of the rebuttal against them, to detach the belief in the penetration of the Divine Will—and its universal attachment to every existent being—from the rebuttal, and to direct the rebuttal toward their claim that they were stripped of choice, and that their establishing an argument based on that is invalid.

If you contemplate the verse, you will find its beginning a deterrent to the Jabriyya (Compulsionists) and a refutation of their helplessness, while its second part is a challenge to the Mu'tazila. The first part establishes that the servant possesses choice and power in a manner that cuts off his argument and excuse in opposition and disobedience, and the second part establishes the penetration of Allah’s will regarding the servant, and that all his actions are in accordance with the Divine Will. By this, the definitive argument of the Sunnis against the Mu'tazila is established. Praise be to Allah, Lord of the Worlds.

Al-Qutb interpreted the verse by saying that their intent was to reject the call of the prophets (peace be upon them), meaning: "Allah willed our polytheism and desired it from us, yet you oppose His will by inviting us to faith." Therefore, the Exalted rebuked them in various ways, among which is His saying: "To Allah belongs the definitive argument," which is conditional upon the assumption: "If the matter is as you claim, then to Allah belongs the argument." And His saying: "For had He willed..." is a substitute for it by way of explanation: "Had He willed, He would have guided each of you and your opponents to His religion. If the matter were as you claim, then Islam would also be by His will; therefore, you must not prevent the Muslims from Islam, just as it is necessary—by your claim—that the prophets do not prevent you from polytheism. Thus, it would follow that there is no opposition or enmity between you and the Muslims, but rather agreement and loyalty."

Then he said: "This argument might also be construed such that whatever contradicts your school of thought must be, according to you, the truth, because it is by the will of Allah. This necessitates the validation of contradictory religions." In this, there is a prohibition, because validity only comes from following the path of the Shari'ah, and it does not follow from His will being attached to something that such a thing is necessarily valid. It is not hidden that the first interpretation, like this one, is not without some hesitation; so contemplate it.