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Yarashova Mohlaroyim Shukhrat Kizi, Cognizance Journal of Multidisciplinary Studies, Vol.5, Issue.1, January 2025, pg. 416-426
(An Open Accessible, Multidisciplinary, Fully Refereed and Peer Reviewed Journal)
ISSN: 0976-7797
Impact Factor: 5.183
Index Copernicus Value (ICV) = 77.57

IBN ARABI’S UNDERSTANDING OF

FREE WILL: SPIRITUAL FREEDOM
AND SOCIAL RESPONSIBILITY
Yarashova Mohlaroyim Shukhrat Kizi
Teacher, Department of History and Philology, Asian International University
[email protected]

DOI: 10.47760/cognizance.2025.v05i01.032

Abstract: The article analyzes the concept of free will and its philosophical, religious, and
ethical aspects. The views of various thinkers on human free will, its determination in
achieving goals, and its role in social life are presented. In particular, the distinct
interpretation of free will in the philosophies of Forobiy and Ibn Arabi, as well as its role in
spiritual growth and social development, is discussed. The understanding of free will based
on Ibn Arabi’s theory of “wahdat al-wujud” (unity of existence) and its connection with the
“Divine will” is emphasized. Sufis view free will as the inviolable freedom of humans,
explaining that it is through uniting with the Divine that one achieves their purpose.
Additionally, the article also addresses the ideas of tolerance and inclusivity, with particular
attention paid to the scientific analysis of interfaith differences.
Keywords: sufism, religion, spirituality, freedom, society, philosophy, ideology, divine will,
tolerance, generosity, enthusiasm, inspiration.

INTRODUCTION
In philosophical literature, the concept of will refers to desires, wishes,
intentions, and goals. That is, it is the conscious direction of one’s actions
towards a specific goal, the determination to stay on that path, and the spiritual
and moral ability to overcome existing obstacles. Will is an essential
characteristic of human activity and a crucial factor that defines the meaning of
life. A person with strong will shows consistency in their goals and actions. The

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Yarashova Mohlaroyim Shukhrat Kizi, Cognizance Journal of Multidisciplinary Studies, Vol.5, Issue.1, January 2025, pg. 416-426
(An Open Accessible, Multidisciplinary, Fully Refereed and Peer Reviewed Journal)
ISSN: 0976-7797
Impact Factor: 5.183
Index Copernicus Value (ICV) = 77.57

confidence in achieving a set goal is a powerful force of will and the main
criterion. Indeed, firm belief creates a spiritual foundation to overcome
difficulties along the way to the goal. Will is often interpreted as both related to
Allah and the individual. In this sense, the concepts of Allah’s will and the will
of a servant arise. The will of Allah is considered much broader and superior to
human will. The will of Allah is regarded as the force that defines the specific
norms and balance of natural and social development laws.
Farabi introduced the term “ixtiyor” (free will) into scholarly literature,
raising the issue that human free will can influence one’s destiny. In doing so,
he directly opposed the widely spread theory of determinism. By promoting this
idea, he called for individuals to believe that, despite natural, hereditary, and
class-based obstacles, a person has the capacity to reshape themselves according
to their own knowledge and will. From a political perspective, Farabi argued
that anyone could become a “mature” and “perfect” member of a cultural
society.
Farabi considered the cultivation of human nature to be a long-term
process of good deeds. According to him, any good moral behavior, if repeated
in the mind, increases the strength and virtue of a person’s consciousness. The
quality of a cultural society fundamentally depends on will and choice, and the
leader’s duty is to guide this will toward goodness.
The development of any society and the realization of its progressive
ideas depend on the will of its members. From this perspective, our ancestors
always paid special attention to shaping the will of the people and nation and to
the cultivation of willpower. They linked being willful to being faithful, as
certain beliefs, teachings, and ideologies form the ideological foundation of a
society. The strength or weakness of faith, as well as its alignment with

©2025, Cognizance Journal, ZAIN Publications, Fridhemsgatan 62, 112 46, Stockholm, Sweden, All Rights Reserved 417
 cognizancejournal.com
Yarashova Mohlaroyim Shukhrat Kizi, Cognizance Journal of Multidisciplinary Studies, Vol.5, Issue.1, January 2025, pg. 416-426
(An Open Accessible, Multidisciplinary, Fully Refereed and Peer Reviewed Journal)
ISSN: 0976-7797
Impact Factor: 5.183
Index Copernicus Value (ICV) = 77.57

universal and national interests, plays a crucial role in the firm development of
willpower.

METHODOLOGY
This article uses several methodological approaches to deeply analyze the
concepts of will and desire in Ibn Arabi’s philosophy. Through his Sufi views
and philosophical inquiries, Ibn Arabi created a new perspective on the
understanding of the freedom of will and desires. The article examines his
views on will and the role of freedom of choice in human life. The following
methodological approaches were employed to carry out this analysis.
The first methodological approach is philosophical analysis. In order to
deeply analyze the concept of will in Ibn Arabi’s philosophy from a
philosophical standpoint, his views on will and freedom of choice were studied.
Ibn Arabi’s attitude toward will, its significance in human activity, and its moral
principles were analyzed. Especially, the essence of his concept of will and its
relationship between Allah and humans were thoroughly examined.
The second approach is the historical-analytical method. Ibn Arabi’s
views and his perspective on will were examined in a historical context.
Through the historical-analytical approach, Ibn Arabi’s approach to will was
compared with the views of Al-Farabi and other sufis. This method allowed for
the identification and analysis of similarities and differences between his
philosophy’s impact on society and human upbringing, and how it relates to
modern perspectives.
The final methodological approach is critical analysis. Ibn Arabi’s views
on will were compared with contemporary ideas, particularly those concerning
the freedom of will, external influences, and human freedom of choice. This

©2025, Cognizance Journal, ZAIN Publications, Fridhemsgatan 62, 112 46, Stockholm, Sweden, All Rights Reserved 418
 cognizancejournal.com
Yarashova Mohlaroyim Shukhrat Kizi, Cognizance Journal of Multidisciplinary Studies, Vol.5, Issue.1, January 2025, pg. 416-426
(An Open Accessible, Multidisciplinary, Fully Refereed and Peer Reviewed Journal)
ISSN: 0976-7797
Impact Factor: 5.183
Index Copernicus Value (ICV) = 77.57

method allowed for the comparison of Ibn Arabi’s ideas with modern
philosophy and religious concepts, analyzing the social and religious
significance of his views on will.
Through these methodological approaches, Ibn Arabi’s views on will
were thoroughly and comprehensively analyzed. The combination of
philosophical, historical, textual, phenomenological, and critical methods
ensured a deep analysis of the ideas and perspectives presented in the article.
Moreover, the role of Ibn Arabi’s Sufi philosophy in human education and its
impact on society was clarified, and its significance in the social and religious
environment was highlighted.

DISCUSSION AND RESULTS

Ibn Arabi gave special attention to the philosophy of will in his views. He
analyzed the ethical views of the sufis based on the theory of “Wahdat al-
Wujud” (Unity of Being). The sufi stated that will is “neither az-Zat”
(Substance ‫ )ال ذاث‬nor its “Ayn” (one of its parts ‫)ال ع ين‬, but rather something
related to substance and bound to possibility (‫)ال مم كن هأث بج ل لذاث خبص ح ع لق‬.
It can be seen that the will is in “ontological” relation with the essence, and it
plays an important role in revealing the essence’s nature [1].
Ibn Arabi linked will with movement. Movement is the way of life for all
beings. To exist means, first and foremost, to move and change. Therefore, the
concept of movement encompasses all the changes and processes taking place
in the entire universe, including human society.
According to the sufi’s thought, a person has two types of movement:
1) al-harakatu-l-ixtiyoriyya (Voluntary movement ‫;)االخ خ يبري ت ال حزك ت‬
2) al-haraktu-l-iztiroriya (Involuntary movement ‫)اال ضطزاري ت ال حزك ت‬.

©2025, Cognizance Journal, ZAIN Publications, Fridhemsgatan 62, 112 46, Stockholm, Sweden, All Rights Reserved 419
 cognizancejournal.com
Yarashova Mohlaroyim Shukhrat Kizi, Cognizance Journal of Multidisciplinary Studies, Vol.5, Issue.1, January 2025, pg. 416-426
(An Open Accessible, Multidisciplinary, Fully Refereed and Peer Reviewed Journal)
ISSN: 0976-7797
Impact Factor: 5.183
Index Copernicus Value (ICV) = 77.57

Voluntary movement is the act of choosing a course of action according

to one’s own will without any external pressure. In contrast, involuntary
movement is the opposite of voluntary movement, where a person is influenced
by pressure from situations like fear, hunger, and similar conditions to choose a
course of action. Ibn Arabi also refered to this type of movement by another
name, al-harakatu-l-xarijiyya (instinctive movement ‫)ال خبرج يت ال حزك ت‬.
Instinct (from Latin “instinctus” – awakening, arousal) refers to a
complex set of inherited behaviors. Instinct arises as a response to external and
internal stimuli. In humans, instinct is subordinated to conscious activity that
forms during the process of upbringing and education.
Ibn Arabi divides will into three types:
1. Irodatu-t-Tamanniy (Desire Will ‫;)ال خم ني إرادة‬
2. Irodatu-t-Tab’ (Nature Will ‫;)ال ط بع إرادة‬
3. Irodatu-l-Haq (Divine Will ‫)ال حق إرادة‬.
“Desire will” originates from within the individual. Desire refers to the
intention to perform a specific action and the emotions associated with it. The
realization of the action reflects the fulfillment of the desire. In the field of
ethics, desire is viewed as the impulse to achieve a particular goal, ideal, or
dream.
The concept of free will is central to Ibn Arabi’s Sufi philosophy. In his
work “Al-Futuhat al-Makkiyya” (“The Meccan Revelations”), he expressed the
following idea: “Divine supplications to Allah are not under His command but
are within His will (‫”)أمزه ف ي ال م ش ي ئ خو ف ي‬. Ibn Arabi asserted that free will
is personally attributed to Allah (‫)ال حق من ش ك ل يب إل يو م ن صوة‬. In the view of
the loving Sufi, “will” is the will of the Beloved, and this represents the highest

©2025, Cognizance Journal, ZAIN Publications, Fridhemsgatan 62, 112 46, Stockholm, Sweden, All Rights Reserved 420
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Yarashova Mohlaroyim Shukhrat Kizi, Cognizance Journal of Multidisciplinary Studies, Vol.5, Issue.1, January 2025, pg. 416-426
(An Open Accessible, Multidisciplinary, Fully Refereed and Peer Reviewed Journal)
ISSN: 0976-7797
Impact Factor: 5.183
Index Copernicus Value (ICV) = 77.57

degree of closeness to the Divine. When the Divine becomes manifest in the
human senses of sight, hearing, and others, “will” ceases to exist.
Thus, the will of the lover embodies the union of the Divine and the
actual reality. The merging with the “Divine will” occurs because the will of the
lover and the Beloved align perfectly, transforming their relationship into a true,
profound state of divine love.
According to the theorist of the Naqshbandi Sufi order, Maxdumi A’zam,
for a seeker (salik), the truth is the pain of knowledge and the station of seeking
it. He emphasized that according to the hadith “Man talaba wajada” (whoever
desires something and strives for it, will surely find it), after the seeker desires
the mysteries of the Divine and knowledge, they will have the opportunity to
find them in their own heart [2].
Ibn Arabi emphasized the supremacy of divine mercy and compassion in
the Qur’an, particularly highlighting the phrase “Bismillahir Rahmanir Rahim”
(In the name of Allah, the Most Gracious, the Most Merciful), which appears at
the beginning of each surah. He wrote that in this single verse, there are three
divine attributes that point to mercy: “Allah”, “Rahman” (The Most Gracious),
and “Rahim” (The Most Merciful). He noted that there is no word signifying
“anger” (qahr) in this phrase. He further explained that this indicates that the
path to salvation lies within Allah’s mercy [3].
Ar-Rahman (The Most Gracious) is one of the names of Allah, commonly
used in the phrase “Bismillahir Rahmanir Rahim” (In the name of Allah, the
Most Gracious, the Most Merciful). Both names are among Allah’s most
fundamental attributes, signifying His mercy and compassion towards humans,
especially on the Day of Judgment. The term “Ar-Rahman” was used during the
pre-Islamic era in Arabia by Jews and Christians to refer to the one true Allah. It

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Yarashova Mohlaroyim Shukhrat Kizi, Cognizance Journal of Multidisciplinary Studies, Vol.5, Issue.1, January 2025, pg. 416-426
(An Open Accessible, Multidisciplinary, Fully Refereed and Peer Reviewed Journal)
ISSN: 0976-7797
Impact Factor: 5.183
Index Copernicus Value (ICV) = 77.57

also appears in monotheistic inscriptions from the 4 th to 6th centuries in southern

Arabia. Additionally, hanifs (monotheistic Arabs) and contemporaries of
Prophet Muhammad (PBUH), such as his opponents like the false prophets
Abhala al-Aswad and Musaylima, used this term to refer to their gods. In the
Qur’an, “Ar-Rahman” is one of the most frequently used terms to denote Allah,
following Allah and Rabb (the Lord). During the Meccan period of revelation,
Prophet Muhammad (PBUH) primarily referred to Allah as “Ar-Rahman”. “Ar-
Rahim” means “The Most Merciful”, further emphasizing Allah’s compassion.
Ibn Arabi stated that the punishment and suffering in Hell are of a
temporary nature. Once the allotted time has passed, the punishment and
torment will cease. The sufi emphasized that even in Hell, Allah’s mercy
remains uninterrupted. He also drew a comparison between Hell and a house,
noting that while the structure of Hell may resemble a house, the pain and
suffering within it are not like those found in a regular home.
According to Ibn Arabi, “sin” (ma’siyat ‫ )ال م ع ص يت‬is not inherent to
human nature. Allah’s mercy precedes any sin, anger, or punishment in Hell,
just as human nature existed before sin. Therefore, a person is ultimately
awaited by mercy and forgiveness [1].
The freedom of will is the conscious intention directed towards
accomplishing a task. The issue of freedom of will has been a subject of debate
for centuries among philosophy, psychology, secular, and religious teachings.
For example, proponents of fatalism argue that all human actions are
determined solely by external forces, while supporters of voluntarism assert that
humans are completely free in their actions, and this freedom is not dependent
on external forces. Religion, on the other hand, asserts that freedom, including
the freedom of will, is determined by Allah, and a person’s fate and destiny are

©2025, Cognizance Journal, ZAIN Publications, Fridhemsgatan 62, 112 46, Stockholm, Sweden, All Rights Reserved 422
 cognizancejournal.com
Yarashova Mohlaroyim Shukhrat Kizi, Cognizance Journal of Multidisciplinary Studies, Vol.5, Issue.1, January 2025, pg. 416-426
(An Open Accessible, Multidisciplinary, Fully Refereed and Peer Reviewed Journal)
ISSN: 0976-7797
Impact Factor: 5.183
Index Copernicus Value (ICV) = 77.57

dependent on the Creator’s will, which is predetermined. Some religious

teachings also state that humans possess free will and are accountable for their
sins.
According to Ibn Arabi, through the freedom of will, individuals choose
their beliefs. The sufi’s views resemble contemporary ideas of tolerance, as they
emphasize the individual’s ability to freely choose their path and beliefs without
external compulsion, aligning with the principles of respect and understanding
in a diverse society.
Tolerance is a concept that reflects spiritual virtues such as kindness,
care, generosity, and compassion towards others. It involves respecting and
honoring different worldviews, religious beliefs, national and ethnic
characteristics, and traditions. Tolerance also means avoiding discrimination
and insult in interactions, considering humanity as superior to everything else,
and upholding these principles in communities, workplaces, and neighborhoods
[4].
In Ibn Arabi’s teachings, the issue of religious belief is also widely
addressed. According to the sufi, differences between religions are natural, but
this does not mean that they do not originate from a single divine source. The
diversity of religions is similar to the way existence emanates from one divine
source and manifests in various forms.
Understanding the Divine is the same as understanding oneself. When a
person realizes that they reach Allah through divine virtue, spiritual purity, and
wisdom, and that everything from the smallest particle to the vastness of the
galaxies is under Allah’s control, they come to the understanding that there is no
other power besides Him, and that nothing is absolute except for Him. Upon

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Yarashova Mohlaroyim Shukhrat Kizi, Cognizance Journal of Multidisciplinary Studies, Vol.5, Issue.1, January 2025, pg. 416-426
(An Open Accessible, Multidisciplinary, Fully Refereed and Peer Reviewed Journal)
ISSN: 0976-7797
Impact Factor: 5.183
Index Copernicus Value (ICV) = 77.57

this realization, they become privy to the divine truths, recognizing that there is
no doubt in Allah’s sovereignty [5].
Truth is a philosophical and epistemological description of something or
an event, determined by how thought and knowledge correspond to objective
reality (existence). The issue of truth can be examined from two perspectives.
First, through human rational and irrational knowledge. The only way to
scientifically resolve the issue of truth is through the relationship between
human knowledge and the real phenomena, qualities, and properties of the
objective world. Second, it can be understood through esoteric knowledge,
meaning the realization of the Truth and the attainment of Allah’s “tajalli”
(manifestation). In this path, the key principle is not knowledge, but rather
enthusiasm, passion, inspiration, and love, which serve as the foundational
principles for understanding Allah [6].
Ibn Arabiy considered the word to be the most powerful influence on the
human soul. According to the sufi, the soul dislikes direct admonition,
guidance, and education. When approached with these methods, the soul
perceives it as an insult and expresses its displeasure. It refuses to accept the
advice and reprimands given to it.

CONCLUSION
Will, as a conscious and goal-directed force, is one of the most crucial
factors in human life. The development and formation of will not only drive a
person toward self-awareness but also serve as a fundamental element for
becoming a mature member of society. In philosophical literature, the strength
of will refers to its determination in desires, intentions, and goal achievement,
signifying an individual’s ability to consciously manage their actions and

©2025, Cognizance Journal, ZAIN Publications, Fridhemsgatan 62, 112 46, Stockholm, Sweden, All Rights Reserved 424
 cognizancejournal.com
Yarashova Mohlaroyim Shukhrat Kizi, Cognizance Journal of Multidisciplinary Studies, Vol.5, Issue.1, January 2025, pg. 416-426
(An Open Accessible, Multidisciplinary, Fully Refereed and Peer Reviewed Journal)
ISSN: 0976-7797
Impact Factor: 5.183
Index Copernicus Value (ICV) = 77.57

overcome external obstacles. The concepts of will and freedom of choice,

particularly in the philosophical perspectives of sufis like Al-Farabi and Ibn
Arabi, play a significant role.
Ibn Arabi connected will and action, describing both voluntary and
necessary actions of humans. He explained that will is not only tied to human
desires, but also integrates with Allah’s will, guiding humans towards achieving
the highest purpose in this world. According to Ibn Arabi, the true source of
will, or the union of Allah’s will with human will, represents the highest level of
a person’s approach to the Divine, marking the pinnacle of spiritual closeness to
Allah.
The cultivation of will plays a crucial role in a person’s spiritual and
moral growth. Ibn Arabi and other sufis emphasized the importance of religious
belief, ethics, and divine virtues in shaping will. They argued that through
voluntary actions, a person can influence their destiny and contribute to the
development of society. The development of will is also marked by
determination, consistency, and unwavering faith in Allah, which are considered
essential for spiritual advancement.
Ibn Arabi emphasized that the emergence of will is rooted in Allah’s
mercy and grace, and it aids in achieving one’s true purpose. He also considered
mercy and tolerance to be of significant importance in guiding people along the
right path. Furthermore, when discussing the freedom of will, it becomes clear
that the ability to resist external forces and destiny is closely linked to an
individual’s desires and beliefs. Will drives a person toward achieving higher
spiritual virtues, realizing progressive ideas within society, and ultimately leads
them toward true self-awareness.

©2025, Cognizance Journal, ZAIN Publications, Fridhemsgatan 62, 112 46, Stockholm, Sweden, All Rights Reserved 425
 cognizancejournal.com
Yarashova Mohlaroyim Shukhrat Kizi, Cognizance Journal of Multidisciplinary Studies, Vol.5, Issue.1, January 2025, pg. 416-426
(An Open Accessible, Multidisciplinary, Fully Refereed and Peer Reviewed Journal)
ISSN: 0976-7797
Impact Factor: 5.183
Index Copernicus Value (ICV) = 77.57

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3. Ibn Arabi. Fusus al-Hikam. Beirut: Dar al-Kitab al-Arabi, 1946. p. 12.
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7. Jalaluddin Rumi. Fihi Ma Fihi. – p. 143.
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