The Holy Quran and Governance of Will: The Role of Willpower in Addressing Social Challenges

Abstract

The present study, titled “The Holy Quran and Governance of Will: The Role of Willpower in Addressing Social Challenges,” offers a comprehensive examination of the concept of will in the Quran and its application in solving contemporary social issues. This study aims to clarify the role of individual and collective will in facing social challenges and to propose strategies for utilizing this concept in effective governance. Using an analytical-descriptive method and a qualitative approach, the research gathers and analyzes necessary data from reliable Quranic sources, interpretations, and works by contemporary Islamic thinkers.

The findings reveal that willpower holds a significant place in the Quran and is associated with concepts such as determination, aspiration, and intent. This study presents Quranic strategies for strengthening individual and collective will in society, including self-improvement, reflection, patience, action, unity, education, trust, and promoting good. Additionally, the application of Quranic principles of governance of willpower in addressing contemporary social challenges, such as poverty, corruption, identity crises, environmental issues, and challenges in the digital space, is explored.
The results indicate that enhancing collective will based on Quranic teachings can play a vital role in resolving social issues and improving governance. This study provides a conceptual framework for understanding the role of willpower in effective governance, paving the way for further research in this area.

Keywords: Governance of will, Divine will, Human will, Individual will, Collective will, Social challenges.

1. Introduction

 The will has a special place in the Holy Quran and Quranic sciences. This concept is mentioned in the Qur’an with several words such as azim, hemat, and intention, each ofwhich shows specific dimensions of will .

The word “decision” means firm and firm decision. In verse159 of Surah Al-Imran, it is stated: “So when you have made up your mind, put your trust in God.” Ragheb Esfahani says in the book “Vocabulary of Quranic Words” :

“Determination means tying the heart to do something” (Ragheb Esfahani 1412 AH, p 569).

The word “Hemat” means strong will and determination. In the story of Prophet Yusuf (pbuh), it is stated in verse 24  of Surah Yusuf: and Behaa” ( And that woman intended for him, and he [also] would have intended for her if he had not seen the evidence of his Lord). Allameh Tabatabai says in Tafsir al-Mizan :

Eagerness means strong desire of the soul towards something” (Tabatabaei , 1417, AH, vol  11, p. 153) the word “intention” It means purpose and intention. In verse 9 of Surah Nahl, it is stated: “And it is up to God to guide [you] to the right path.” Ayatollah Makarem Shirazi says in the sample interpretation:”Intention means will and decision to reach the goal” (Makaram Shiraz, 1374, vol  11, p. 234).

Rule of will is a concept that refers to the ability of an individual or society to control and direct their desires and actions. In the Quranic point of view, this concept is of special importance and is known as one of the main tools of man in the path of personal and social growth and excellence. This concept has deep roots in Islamic thought, and Muslim thinkers have paid special attention to it for a long time. One of these thinkers is Seyyed Qutb, who has addressed this issue in his commentary called “Fi Zhalal Al-Qur’an”. In his commentary “Fi Zalal Qur’an”, Seyyed Qutb emphasizes the importance of human will in building civilization and society. He believes that the Qur’an has introduced man as the Caliph of God on earth and this position requires a strong will and responsibility (Qutb , 1412 AH, Vol. 1, p. 57-58).

This view of Sayyed Qutb is consistent with the verses of the Holy Quran. The Qur’an has addressed the issue of will and its role in human life in several verses. One of the most important verses is verse 11 of Surah Ra’ad, which refers to the role of human will in changing the fate of society . changeable we By themselves” (Hamna God now ethnic particle for direct object change He will not give until they change their situation). This verse clearly emphasizes the role of human will in the change and transformation of society (Tabatabai, 1417 AH, Vol. 11, p. 372). This verse not only emphasizes the importance of individual will, but also refers to the role of collective will in social transformations. This issue has attracted the attention of many contemporary thinkers. One of these thinkers is Mohammad Abed Al-Jabari, who analyzed the concept of will in Islamic culture.

Mohamed Abed Al-Jabri, a contemporary Moroccan thinker, analyzes the concept of will in Islamic culture in the book “Al-Aql al-Akhlaqi al-Arabi”. He believes that the will in Islamic thought has a deep connection with the concept of “practical reason” and plays an important role in the formation of individual and social ethics (Al-Jabari, 2001pp. 43-145). Thunder is congruent. Allameh Tabatabai also emphasizes the importance of collective will in social developments. Allameh Tabatabai in Tafsir al-Mizan, citing this verse, emphasizes the importance of collective will in social developments and believes that fundamental changes in societies require changes in the will and will of the people. (Tabatabai, 1417 AH, Vol. 11, pp. 373-375). This emphasis on the role of collective will in social developments has attracted the attention of many contemporary thinkers. One of these thinkers is Mohammad Amara who investigated the role of people’s will in Islamic government.

Mohamed Amara, an Egyptian thinker, examines the role of the will of the people in the Islamic government in the book “Islam and the Philosophy of Al-Hakm”. Citing the verses of the Quran and the prophetic tradition, he emphasizes the importance of people’s participation in government affairs and the role of collective will in advancing the goals of Islamic society (Amar, 1989, p. 87-90). It is congruent. Motahari also emphasizes the role of human will in determining individual and social destiny.

Morteza Motahari has also discussed in detail the role of human will in determining individual and social destiny in the book “Man and Destiny”. Citing the verses of the Quran, he considers the will to be one of the most important factors in the formation of human and society’s identity (Motahari, 1385 , pp. 78-82). This emphasis on the role of human will in determining destiny raises questions about the relationship between human will and divine will. does This is a topic that Abdul Karim Soroush a contemporary Iranian philosopher, has addressed.

Abdul Karim Soroush, a contemporary Iranian philosopher,discusses the relationship between human will and divine will in the book “Theoretical Bill and Development of Sharia”. Analyzing the verses of the Qur’an, he presents a point of view based on which the human will acts within the framework of the divine will, but this does not mean the negation of human free will (Soroush, 1374, pp. 210-215). This discussion is about the relationship between human will and will. Elahi brings us to the concept of “will” which is of particular importance in the discussion of the rule of will. The Holy Quran has mentioned the freedom of human will in several verses.

In the discussion of governance of will, the concept of “authority” is also of special importance. The Holy Quran has mentioned the freedom of human will in several verses. For example, in Surah Kahf, verse  29we read: “So whoever wants to believe and whoever wants to disbelieve.” This verse clearly emphasizes the freedom of man in choosing his life path (Makaram Shiraz , 1374, vol. 12, p. 427). This emphasis of the Qur’an on man’s freedom has attracted the attention of many contemporary thinkers. One of these thinkers is Mohammad Shahrour, who analyzed the concept of free will in the Quran.

Mohammad Shahrour, a Syrian thinker, analyzes the concept of discretion in the Qur’an in the book “Al-Kitab and Al-Qur’an: A Contemporary Reading”. He believes that the freedom of human will is one of the basic principles in understanding the message of the Qur’an, and without a correct understanding of this concept, one cannot achieve a correct interpretation of the divine verses (Shahrour, 1990, , pp 543).This view of Shahrour is in agreement with the opinions of Ayatollah Javadi. Amelie agrees. Javadi Amoli also analyzed the concept of will in the Qur’an and divided it into two parts.

Ayatollah Javadi Amoli, in the interpretation of “Tasnim” by referring to the verses of the Quran divides the will into two parts: creation and legislation. He believes that the creative will is related to the fixed laws of God in the universe, while the legislative will is related to the domain of human discretion (Javadi Amol , 1389, Vol. 5, pp. 234-236). This division of Javadi Amoli raises questions about the relationship between It raises divine will and human will. This is an issue that Hassan Hanafi, an Egyptian philosopher, has addressed. In this context, Hassan Hanafi, an Egyptian philosopher examines the relationship between God’s will and human will in his book “Man Al-Aqeedah Eli Al-Thawra”. Analyzing the verses of the Quran and various interpretations he proposes a point of view based on which the human will acts within the framework of the divine will, but with freedom (Hanafi, 1988, vol 2, p. 178-180). This discussion about the relationship between the divine will and Human will brings us to the issue of the role of faith and spirituality in strengthening the will. The Holy Quran has mentioned in several verses the effect of faith on strengthening the will.

In the discussion of governance of will, the role of faith and spirituality is also very important The Holy Quran has mentioned in several verses the effect of faith on strengthening the will. For example, in Surah Muhammad, verse 7,we read: “O you who believe, if you help God, He will help you and make your steps firm.” This verse shows that faith and righteous action can strengthen the will and steadfastness of a person in the path of life (Fazlullah, 1419 AH, Vol. 22, pp. 89-90). This emphasis of the Qur’an on the role of faith in strengthening the will has attracted the attention of many contemporary thinkers. has attracted One of these thinkers is Taha Jaber al-Alwani, who investigated the relationship between faith and will in Islamic societies.

Taha Jaber al-Alwani, an Iraqi thinker, examines the relationship between faith and will in Islamic societies in the book “Reform of Islamic Thought”. He believes that strengthening faith and spirituality in the society can help to strengthen the collective will and progress of the society (Al-Alwan , 1995, pp. 123-125). These views show that the concept of the rule of will in Islamic thought has wide dimensions and different aspects. Individual, social, and spiritual can be examined. Correct understanding of this concept can help improve the quality of personal and social life of Muslims.

The main question of this research is

“From the perspective of the Holy Quran and contemporary Islamic thinkers, what is the role of individual and collective will in solving social challenges and how can this concept be used in good governance?”

By answering this question, it can provide a new perspective on the role of will in good governance and solving social challenges based on Quranic teachings.

The research uses analytical-descriptive method with qualitative approach. In this method, firstly, data related to the subject is collected from authentic Quranic sources interpretation and contemporary Islamic thinkers. Then, these data are analyzed and carefully examined to clarify the relationship between the concept of will in the Quran and its role in solving contemporary social challenges . The purpose of the current research is to investigate and explain the role of will in solving contemporary social challenges from the perspective of the Holy Quran and Islamic thinkers.

• Study background

 In reviewing the background of researches related to the topic of “Holy Qur’an and the governance of will: the role of will in solving social challenges”, several studies have been conducted. In 2016, Mohammad Taqi Sobhaninia investigated the role of will in social transformation from the perspective of the Qur’an and explained the role of will in creating social changes by relying on the verses of the Qur’an. This research focused on social transformation, while the current research specifically focuses on solving social challenges. In 2018, Ali Asghar Pourezzat presented a model for good governance based on Quranic concepts by presenting the “ideal governance model in the light of Quranic teachings”. This study focused on governance in general, but the current research specifically focuses on the role of will in governance and solving social challenges. In  2019, Mohammad Reza Hatami and his colleagues analyzed the concept of will in the Quran and its role in social education and investigated the relationship between the concept of will in the Quran and social education. This study focused on the educational aspect of will, while the current research emphasizes the role of will in solving social challenges. In 1400, Zahra Mohammadi and Mohammad Reza Shahroudi did a ” comparative study of the concept of will in the Qur’an and Islamic philosophy” and compared the Quranic and philosophical views on the concept of will. This study was mostly theoretical and philosophical, but the current research focuses on the practical application of the concept of will in solving social challenges. In  1401, Mehdi Ebrahimi and his colleagues investigated “the role of collective will in social development from the perspective of the Qur’an and hadiths” and examined the importance of collective will in social progress by relying on Islamic sources. This study focused on social development, while the current research specifically focuses on solving social challenges and the role of will in it .

 The current research entitled “Holy Quran and the governance of will: the role of will in solving social challenges” presents significant innovations. This study, with a special focus on the relationship between the concept of will in the Qur’an and solving specific contemporary social challenges, presents a new conceptual framework for understanding the role of will in optimal governance based on Quranic teachings.

 Also, by examining the Qur’anic views and the opinions of contemporary Islamic thinkers at the same time, it proposes practical solutions to strengthen the collective will to solve social challenges. Another innovation of this research is the integration of the concepts of governance, will and social challenges in a coherent framework centered on Quranic teachings, which is considered a new approach in this field. These innovations can lead to providing a new and practical perspective on the role of will in solving social challenges based on Quranic teachings .

• The concept and types of will in the Holy Quran

 The concept of will in the Holy Quran is one of the key concepts mentioned in several verses This concept is brought up in connection with man and God and plays an important role in understanding man’s relationship with the Creator and his responsibilities in life. In the Holy Quran, the word “will” and its derivatives are used more than 140  times (Abdul Baqi, 1364, , pp. 32-3). This repetition shows the special importance of this concept in Islamic thought. This repetition and emphasis on the concept of will in the Qur’an shows that this issue is of special importance in the Islamic worldview. The correct understanding of this concept can help us to better understand the relationship between man and God and his role in the universe. Will is presented in two ways in the Qur’an: divine will and human will. Although these two types of will are different, they work in harmony with each other in a system. The correct understanding of the relationship between these two types of will is the key to understanding many theological and philosophical issues in Islam. This division of will into two types, divine and human, has provided the ground for deep philosophical and theological discussions in the history of Islamic thought. How these two types of will interact is a topic that has occupied the minds of many Muslim thinkers.

God’s will is mentioned in the Qur’an as one of God’s attributes. In Surah Yes, verse 82we read: “If he wills something, he will do it.” This verse is a sign of God’s absolute power and the fulfillment of His will without any obstacles (Tabatabai, 1417,  vol17p. 114). This concept of God’s will show us an image of God’s infinite power. However, besides this absolute power, the Qur’an also gives special importance to the human will. This image of divine absolute power, along with the importance that the Qur’an attaches to the human will, has formed one of the most complex philosophical and theological topics in Islam. . On the other hand, human will is also considered in the Quran. In Surah Kahf, verse  29, we read: “So whoever wants to believe, and whoever wants to disbelieve.” This verse clearly emphasizes the authority of man in choosing the path of his life and is a proof of the freedom of human will and his responsibility for his choices (Makaram Shirazi, 1412, vol9, p. 321). This emphasis on human will raises the important issue of responsibility. If man has free will, then he must be responsible for his choices. This concept is the basis of many moral and legal teachings in Islam. This emphasis on human responsibility for his choices is one of the most important consequences of believing in human free will. This concept is not only effective in the field of ethics and law, but also in various fields of personal and social life.

One of the important topics in the field of will in the Quran is the relationship between divine will and human will. In Surah Insan, verse 30,we read: And you will not will unless God wills This verse can apparently create a conflict between divine will and human will. But the commentators of the Qur’an have presented different interpretations of this verse. This verse is one of the most challenging verses of the Qur’an in the field of the discussion of will. The appearance of the verse can create the impression that the human will is completely under the control of the divine will. But commentators of the Qur’an have tried to provide an interpretation that is compatible with the freedom of human will and does not question God’s absolute power. Some commentators interpret this verse in the framework of the “gain” theory.

According to this point of view, the will of man is within the will of God and God has given man the power of will and free will (Fakhr Razi, 1420,  vol30,  p.747).  This interpretation offers a way to resolve the apparent conflict between predestination and free will. Based on this, man has a will, but this will works within the framework of the general will of God. The theory of “earning” proposed by Ash’areh is an attempt to create a balance between God’s will and human will. This theory tries to preserve the absolute power of God and open a place for human discretion. Although this theory has faced criticism, it shows the effort of Muslim thinkers to solve this complex problem. According to this point of view, man is neither absolutely forced nor absolutely free, but he has free will within the framework of divine laws (Tabatabai , 1417, vol 20, pp173-175).This view is an attempt to create a balance between divine will and human will. Based on this, man is free to decide and act within the limits set by God.

The view of “Amr bin al-Amrin” proposed by the Shiites offers another solution to the problem of predestination and free will. This view tries to find a middle way between the two extreme views of absolute determinism and absolute free will.

Emphasizing that man has authority within the framework of divine laws, this theory tries to preserve human dignity and not question divine power. In the discussion of will, the concept of “providence” is also of special importance. In Surah Takweer verse 29  we read: “And you do not desire unless God, the Lord of the worlds, wills. ” This verse is a sign of harmony between human will and divine providence. Based on this, God has given man will and authority, but this will works within the framework of divine providence (Javadi Amoli, 2009,  vol5,  pp. 234-236). This concept of divine providence presents an image of the harmonious system of the world in which human will and divine will interact with each other. The concept of “providence” in this verse offers another way to understand the relationship between divine will and human will. This concept shows that the human will, although free operates within the framework of the overall system of the world designed by God This view can be a way to reconcile the seemingly contradictory concepts of human free will and divine absolute power.

Another important aspect of will in the Qur’an is its connection with the concept of guidance. In Surah Al-Fashlat, verse 17, we read: Ali Al- Huda ” ( V but So we guided them, but they preferred Cordli to guidance). This verse shows that divine guidance is available to everyone, but accepting or rejecting it depends on human will and is a proof of human responsibility for his choices (Qutb, 1412, vol5,  p.3112).This connection between will and guidance is an important concept. It promotes accountability. Man is responsible not only for his actions, but also for accepting or rejecting divine guidance. The relationship between will and guidance is one of the most important aspects of the discussion of will in the Qur’an. This connection shows that God has provided the path of guidance for all human beings, but the choice of this path is the responsibility of the human being. This concept increases man’s responsibility towards his destiny and his society.

The Holy Quran considers individual and collective will as the key to solving social challenges, emphasizing its reinforcement through self-discipline, unity, and righteous deeds. The findings of this research prove that integrating human will with divine will within Quranic teachings provides an effective model for successful governance.

In general, the concept of will in the Holy Quran is closely related to issues such as authority, responsibility, guidance and human destiny. While emphasizing the absolute power of God, the Qur’an also gives man will and authority and considers him responsible for his actions and choices. The correct understanding of this concept can play an important role in the formation of the Islamic worldview and the individual and social behavior of Muslims (Ibn Ashour, 1984, vol 21, p. 126). This understanding of the will in the Qur’an lays the groundwork for a balanced attitude to life in which human beings He considers himself responsible before God and has the power to choose and make decisions. Such an attitude can be a solid foundation for individual and social growth in Islamic societies. This balanced attitude to the will can have a profound effect on the individual and social life of Muslims. On the one hand, this attitude encourages people to try hard in life, because it considers them to have the power to choose and make decisions. On the other hand, by emphasizing man’s responsibility before God, it prevents him from being selfish and neglecting others.

Such an attitude can be the basis for creating a dynamic, responsible society, and at the same time committed to moral and spiritual values.

• The interaction of divine will and human will in Quranic teachings

The concept of the interaction of divine will and human will is one of the most complex and at the same time the most important topics in Quranic teachings. This issue is important not only from the theological point of view, but also from the philosophical and moral aspects. The Holy Quran deals with this issue in several verses and presents a multi-dimensional picture of the relationship between the will of God and the will of man. This complexity and importance comes from the fact that the correct understanding of the relationship between the will of God and the will of man has a direct impact on our attitude towards certain concepts. Because it has responsibility, justice, and the meaning of life. For this reason, this issue has always been the focus of Islamic thinkers and commentators.

At first sight, it may be thought that God’s absolute will is in conflict with human agency. But a closer examination of the Qur’anic verses shows that these two concepts are not only not in conflict with each other, but interact in a harmonious system.

(Allameh Tabatabai, 1417, Vol 1, p. 152) in Tafsir al-Mizan points out that the Holy Qur’an simultaneously emphasizes the absolute power of God and the free will of man.

This view of Allameh Tabatabai shows that in Islamic thought, efforts have been made to balance The opposite appearance, that is, divine absolute power and human discretion, should be reconciled. This consistency is not only theologically important but also necessary for understanding human responsibility for one’s actions.

One of the verses that shows this interaction well is verse 30 of Surah Al-Insan: “And you will not will unless God wills.” This verse shows that human will works within the framework of divine will. Ayatollah Makarem Shirazi  (1412, vol 25, p. 347)interprets this verse as a sign of harmony between divine and human will. This commentary by Makarem Shirazi shows how to establish a relationship between divine will and human will. According to this view, man’s will is free, but this freedom operates within a framework set by God. This view can be a way to resolve the apparent conflict between predestination and free will.

On the other hand, the Holy Quran emphasizes the responsibility of man for his actions. In Surah Kahf, verse  29, we read: “So whoever wants to believe and whoever wants to disbelieve.” This verse clearly indicates the authority of man in choosing his life path. Ayatollah Javadi Amoli  (1389,  Vol8,  p. 213)in his interpretation of Tasnim considers this verse as a sign of the freedom of human will. Javadi Amoli’s interpretation of this verse emphasizes the importance of human free will in Islamic thought. This point of view shows that Islam considers man as a free and responsible being who must be responsible for his choices. This concept of discretion is the basis of many moral and legal teachings in Islam.

In order to better understand this interaction, some commentators have used the concept of “Amr Bin Amrin”. This concept states that man is neither absolutely forced nor absolutely free, but has free will within the framework of divine laws. Fakhr Razi (1420, vol20,p 102) in Tafsir Kabir proposes this view as a way to resolve the apparent conflict between predestination and free will.

The concept of “Amr bin al-Amrin” proposed by Fakhr Razi is an attempt to create a balance between two extreme views of absolute determinism and absolute discretion. This view tries to present a balanced picture of the relationship between divine will and human will. According to this view, man is free to decide and act within the framework of divine laws.

The concept of “business” has also been raised in this context. According to this theory, human actions are performed (acquired) by him, but the power to perform these actions has been granted to him by God. This view is an attempt to create a balance between divine absolute power and human free will (Ibn Ashour, 1984, vol. 1, p.  89). The theory of “gain” proposed by Ibn Ashour offers another solution to the problem of predestination and free will. This theory tries to build a bridge between divine absolute power and human discretion. According to this view, man is free to do his own actions, but this authority and ability has been granted to him by God.

Another important aspect of this interaction is its connection with the concept of guidance. In Surah Al-Fashlat, verse 17, we read: Ali Al- Huda ” ( V but Thamud, so them particle for direct object guidance we did but Cordley particle for direct object on guidance preference gave ). this verse badge gives that guidance God is available to everyone, but accepting or rejecting it depends on human will (Qutb, 1412, vol. 5, p 3102). Seyyed Qutb’s interpretation of this verse emphasizes the role of human will in accepting or rejecting divine guidance. This point of view shows that although God has provided the path of guidance for all humans, it is up to humans to choose this path. This concept increases man’s responsibility towards his destiny and his society.

Finally, it can be said that the interaction of divine will and human will in Quranic teachings presents a picture of a harmonious system. In this system, God’s absolute will provides a framework within which man has agency and freedom of action. This view not only resolves the apparent conflict between divine absolute power and human free will, but also provides a basis for a deeper understanding of concepts such as responsibility, reward and punishment in Islamic teachings. This balanced view of the interaction of divine will and human will can be a solid foundation for To create a coherent Islamic worldview. In this worldview, man is an autonomous and responsible being who, at the same time, sees himself under the sovereignty and guidance of God. This view can help to create a balance between individualism and social responsibility. The correct understanding of this interaction can have a profound effect on a person’s attitude to life and his personal and social behaviors. On the one hand, man considers himself responsible before God, and on the other hand, he has the power to choose and make decisions. This balanced attitude can be a solid foundation for individual and social growth in Islamic societies. This balanced attitude to the will can be the basis for creating a dynamic, responsible society and at the same time committed to moral and spiritual values. In such a society, while respecting divine and social laws, people use their freedom and authority for individual and collective growth and excellence. This balance between individual freedom and social responsibility can be a model for sustainable development in Islamic societies.

• Quranic solutions to strengthen individual and collective will in society

 As a book of human guidance, the Holy Qur’an offers many ways to strengthen individual and collective will in society. These solutions not only separately, but in connection with each other, form a comprehensive system for the growth and excellence of man and society.

Self-improvement and self-cultivation: One of the most important solutions is emphasizing self-improvement and self-cultivation. In verse 9 of Surah Shams, God says: “Qad afllah man zakaha” (Verily, whoever cultivates his soul, he has been redeemed). This verse shows that the strengthening of the will starts from within the person and cleansing the soul from moral vices is the first step in this direction.

(Allameh Tabatabai, 1417, vol 20, p. 295) in his interpretation of this verse states that self-cultivation is the basis for strengthening the will and moving towards perfection. This self-cultivation and self-cultivation is the foundation of other Quranic strategies for strengthening the will. Without this essential step, other efforts may not yield the desired result.

Invitation to thinking and reasoning: Another solution of the Quran to strengthen the will is calling to thinking and reasoning. In several verses of the Qur’an, people are called to think. For example, in verse 191 of Surah Al-Imran, we read : south of them And they think Fay creation Al-Sammaawat And the earth” ( They that god particle for direct object standing and sitting and to the side relaxed remember they do and in creation the skies and the earth they think ). My cunning Shirazi , 1374,  c 3 p. 167) in interpretation This verse says that thinking about creation strengthens the will and faith and leads a person to righteous action. Thinking and reasoning are closely related to self-improvement. Thinking deeply about yourself, the world, and the creator of the universe can create a stronger motivation for self-cultivation and strengthening your will.

Patience and Endurance: Another Quranic solution to strengthen the will is to recommend patience and endurance. In verse 200 of Surah Al-Imran, it is stated: “O you who believe, be patient, be patient, and fear God, so that you may be successful” may you be saved). Javadi Amoli (1389, Vol 16, p. 512)in his interpretation of this verse states that patience and perseverance are the main factors in strengthening individual and collective will, and a society whose people are patient will endure and progress against problems. Patience and perseverance, The practical result is self-improvement and deep thinking. A person who has cultivated his soul and reached a deep understanding of existence, will be able to show more patience and endurance in the face of problems.

Emphasis on action and effort: The Holy Quran also emphasizes the importance of action and effort in strengthening the will. In verse 39 of Surah Najm, we read: “And it is not for human beings unless we strive ” ( and that for human except what effort There is no interest. pride Razi  (1420, Volume 29,  p. 301) in interpretation this verse says that effort and effort It not only leads to the achievement of material resultsbut also strengthens the human will and prepares him to face the challenges of life. Action and effort are the objective manifestation of a strong will. A person who builds himself, thinks deeply and practices patience and perseverance will naturally be more successful in the field of action.

Calling for unity and solidarity: Another important strategy of the Qur’an for strengthening the collective will is calling for unity and solidarity. In verse 103 of Surah Al-Imran, it is stated: “And cling to the rope of God and do not scatter.” Qurashi (1377, , vol.2,  p. 178) in the commentary of this verse writes that unity and solidarity is the main factor in strengthening the collective will and a society that enjoys unity can stand against problems and achieve its goals. Unity and solidarity, The natural result is the strengthening of individual will. A society made up of strong willed people will naturally move towards unity and solidarity.

Emphasis on science and knowledge: The Holy Quran also emphasizes the importance of science and knowledge in strengthening the will. In verse 11 of Surah al-Mujadalah, we read: “May Allah elevate those among you who believe and those who have been given knowledge, [according to] degrees.” Tabarsi (1372, Vol. 9, p. 389) in his interpretation of this verse states that science is a powerful tool for strengthening individual and collective will and that a society that seeks to acquire knowledge can overcome problems and achieve progress. Knowledge is closely related to thinking and reasoning. A society that seeks to acquire knowledge will naturally have thoughtful and strong-willed people.

Advice to trust in God: Another solution of the Qur’an to strengthen the will is advice to trust in God. In verse 159 of Surah Al-Imran, we read: “So when you have decidedput your trust in God.” Zamakhshari (1407, Vol. 1, p. 452) in the interpretation of this verse says that trust in God strengthens the will and increases self-confidence and helps a person on the way to achieving his goals. Trust in God is a natural result of self-improvement, deep thinking and acquisition. It is science and knowledge. A person who has a deep understanding of existence and its creator will naturally rely on God with more trust.

Enjoining good and forbidding evil: Finally, the Holy Quran emphasizes the importance of enjoining good and forbidding evil in strengthening the collective will.

 In verse 104 of Surah Al-Imran, it is stated: “Let there be a nation of you who call for good, and command the known, and refrain from evil.” and make them do decent work and prevent them from doing ugliness. Mughniyeh  (1424, vol. 2, p. 23) in the interpretation of this verse states that enjoining good and forbidding evil is an important factor in strengthening the collective will and creating a healthy and dynamic society. Enjoining good and forbidding evil is a practical manifestation of all previous solutions. . A society whose people have built themselves, engaged in thinking and acquiring knowledge, practiced patience and perseverance and reached unity, will naturally move towards enjoining good and forbidding evil.

These Quranic strategies for strengthening individual and collective will show the comprehensiveness and efficiency of Islamic teachings in the field of growth and excellence of man and society. By applying these solutions, it is possible to create a strong, solid and progressive society that is resistant to life’s challenges and moves towards perfection. Together, these solutions form a comprehensive and harmonious system whose purpose is to educate human beings with Strong will and advanced and ethical societies. A deep understanding of these strategies and their application in personal and social life can create a huge transformation in Islamic societies and lead them to true growth and excellence.

• Contemporary social challenges and the application of the Quranic principles of governance of will in solving them

In today’s era, human societies are facing many challenges that require comprehensive and efficient solutions to solve them. As a book of human guidance, the Holy Quran presents the principles and foundations of the governance of the will, which can be very effective in solving these challenges.

Poverty and economic inequality are among the most important social challenges that the Holy Quran has paid special attention to. In verse 7 of Surah Al-Hashr, God Almighty says: “Kai la yakun doulah bein al-Aghniyya minkum” (so that [this property] does not change hands among your rich people). This verse clearly emphasizes the necessity of fair distribution of wealth and preventing its concentration in the hands of a few. Commentators of the Holy Qur’an believe that this verse expresses an important principle in Islamic economics, which aims to create economic balance in society. Ayatollah Makarem Shirazi writes in the sample commentary: “This verse shows that Islam strongly opposes the concentration of wealth in the hands of a certain group and wants healthy economic circulation among all sections of the society” (Makaram Shirazi, 1374, vol 23,  p. 489). But the important point is that the realization of this high Quranic goal requires a strong collective will in the society. In other words, the mere existence of this divine command is not enough, but a collective will must be formed to implement it. This collective will must exist both at the level of rulers and officials and at the level of the general public. Ayatollah Javadi Amoli presents a comprehensive view in this field. He believes: “The elimination of poverty and inequality in the society cannot be achieved only by establishing laws and regulations, but it requires the strong will of the rulers to implement justice, as well as the general will of the people to participate in this important matter” (Javadi Amoli, 1389, vol 5, p. 234). Finally, it should be noted that eliminating poverty and economic inequality is a time-consuming and complex process that requires careful planning, continuous implementation, and patience. But as the Holy Quran and its commentators have emphasized, with a strong and harmonious collective will between the rulers and the people, it is possible to gradually move towards a more just and prosperous society.

Administrative and financial corruption is one of the serious challenges in today’s societies, which the Holy Quran has paid special attention to. In verse 58of Surah Nisa, God Almighty says: Ahlulha” ( Hamna God commands you to return the trusts to their owners). This verse clearly emphasizes the importance of trustworthiness and respecting the rights of others, which is one of the basic principles of fighting corruption. Allameh Tabataba’i in his commentary on al-Mizan points out the important point that fighting corruption cannot be achieved only by establishing laws and regulations, but requires will. It is collective and individual to respect the trust. He writes: “Trust in all aspects of life, including financial and administrative affairs, requires internal commitment and strong will of people. This will must exist both at the individual level and at the collective level in order to be able to fight corruption” (AH.  Tabataba,1417, vol 4, p. 389). Ayatollah Misbah Yazdi also provides a comprehensive view in this field. He believes: “The fight against administrative and financial corruption requires national determination and collective will. This will must exist at all levels of society, from officials to individuals. Without such a will, even the best laws and regulations cannot eradicate corruption” (Masbah Yazdi, , 2011, vol. 2, p. 178). These views show that the fight against administrative and financial corruption is a shared responsibility between the government and the people. Rulers should provide the ground for fighting corruption by establishing clear laws and their strict implementation. On the other hand, people should also follow this path by observing ethical and trustworthy principles, as well as monitoring the performance of officials.

Identity crisis and cultural alienation: Identity crisis and cultural alienation is one of the other important challenges of contemporary societies that the Holy Quran has addressed. In verse 13 of Surah Al-Hujrat, God the Almighty says: “O people, We have created you from male and female  and made you A lot Waqabael Leta’ar Afuwa” (O people, We created you from a male and a female and made you into nations and tribes so that you may know each other). This verse clearly emphasizes cultural diversity and the importance of mutual recognition. Morteza Motahari, a contemporary thinker, in his analysis of this issue, says: “Preserving cultural identity while respecting diversity requires the strong will of nations.” This will should be in such a way that while preserving cultural authenticity, it should not neglect the constructive interaction with other cultures” (Motahari, 1368,, vol. 2, p. 156). Ayatollah Khamenei also emphasizes the role of national will in preserving cultural identity. He believes: “Preserving cultural identity in the era of globalization requires a strong national will.” This will must be present in all elements of society, from the educational system to the media and cultural institutions” (Khamenei, 2012, p. 87).

Environmental problems: Environmental problems are one of the important challenges of the contemporary world, which the Holy Quran has paid special attention to. In verse 56 of Surah Al-A’raf, God Almighty says: “And do not corrupt the earth after its correction.” This verse clearly emphasizes the necessity of preserving the environment and avoiding its destruction. Ayatollah Javadi Amoli, one of the contemporary commentators of the Qur’an, presents a comprehensive view in the interpretation of this verse. He believes: “Environmental protection cannot be achieved only by establishing laws and regulations, but requires collective and individual will. This will must exist at all levels of society, from officials to individuals, so that it can lead to the preservation of the environment” (Javadi Amoli, 1389, vol 8, p. 312). Mohammad Taqi Misbah Yazdi also has a similar opinion in this regard. . He says: “The issue of protecting the environment is a common responsibility that requires national determination and collective will. Without such a will, even the best environmental laws and regulations cannot be effective” (Masbah Yazdi, 2011,vol. 3, p. 245). These views show that protecting the environment is a shared responsibility between the government and the people. Governments should provide the environment to protect the environment by enacting appropriate laws and their strict implementation. On the other hand, people should follow environmental principles in their daily life and participate in environmental protection programs.

Ethnic and religious violence and conflicts: Ethnic and religious violence and conflicts are among the other serious challenges of today’s societies that the Holy Quran has addressed. In verse 13 of Surah Al-Hujrat, God Almighty says: “O people, We have created you from male and female and made you A lot Waqabael let’a’arafowa it I am grateful to you “O people, we created you from a single male and female and made you into nations and tribes so that you may know each other. Verily, the most honorable of you in the sight of God is the most pious of you. ” This verse clearly emphasizes the inherent equality of human beings and the importance of mutual recognition. Allameh Tabatabai in his interpretation of al-Mizan points out the important point that eliminating ethnic and religious violence requires a collective will to accept diversity. He writes: “This verse shows that ethnic and religious diversity is a divine reality that must be accepted. Eliminating violence and conflicts caused by this diversity requires a collective will to accept and respect differences” (Tabatabai, 1417, AH, vol. 18, p. 329). Ayatollah Makarem Shirazi also provides a comprehensive view in this field. He believes: “Creating a peaceful coexistence between different ethnicities and religions requires a strong collective will.” This will must exist at all levels of society, from political and religious leaders to individuals, so that it can lead to the reduction of violence and conflicts” (Makaram Shirazi, 1374,  vol. 22, p. 187). Moral crisis: Moral crisis is one of the serious challenges of contemporary societies, which the Holy Quran has paid special attention to. In verse 4 of Surah Qalam, God Almighty says: creation Great” ( v indeed you on Mood and mood greatness you are this verse to Roshni on Importance ethics nice emphasis does​ Allameh Tabatabai in interpretation Almizan to this Tip important He points out that improving the moral situation of the society cannot be achieved only by establishing laws and regulations but requires individual and collective will. He writes: “Achieving good morals in society requires continuous effort and strong will both at the individual and collective levels. This will must be present in all elements of society, from the educational system to the media and cultural institutions” (Tabatabai,1417 AH, vol. 19, p. 371).

Ayatollah Javadi Amoli also provides a comprehensive view in this field. He believes: “The realization of Islamic ethics in society requires a national determination and collective will.” This will must exist at all levels of society, from officials to individuals. Without such a will, even the best moral teachings cannot be institutionalized in society” (Javadi Ameli, 2019, vol. 10, p. 189).

Injustice and discrimination: Injustice and discrimination are other important challenges of today’s societies that the Holy Quran has addressed. In verse 8 of Surah Ma’idah, God Almighty says: Ella Tādīluwa ۚ Adelwa He closer للتَّقْوَى ٰ ” ( and Of course should not enmity a group you particle for direct object on it has that justice do not Prove that it is closer to piety). This verse clearly emphasizes the necessity of observing justice even in the case of enemies. Morteza Motahari, a contemporary thinker, in his analysis of this issue, says: “Implementation of justice in society requires the strong will of rulers and people.” This will must be such that it does not violate the principle of justice even in the face of enemies” (Motahari, 1368,  vol. 4, p. 278). Ayatollah Khamenei also emphasizes the role of the national will in realizing social justice. He believes: “Achieving justice in society requires a strong national will.” This will must be present in all elements of society, from the judicial system to social and economic institutions” (Khameneei, 2012,  p. 123).

The crisis of spirituality: The crisis of spirituality is one of the serious challenges of modern societies, which the Holy Quran has paid special attention to. In verse 28 of Surah Ra’ad, God Almighty says: “Ala bidhikr-e-Allah-e ta’ma’een-op-al-qulubu” (Be aware, only by the remembrance of God do hearts find peace). This verse clearly emphasizes the role of remembrance of God in the peace of hearts. Allameh Tabatabai in his interpretation of al-Mizan points out the important point that removing the spiritual void in society requires individual and collective will to strengthen spirituality. He writes: “The realization of a spiritual society requires continuous effort and strong will both at the individual and collective levels. This will must be present in all elements of society, from the educational system to the media and cultural institutions” (Tabatabai,, 1417 AH, vol. 11, p. 351). Ayatollah Misbah Yazdi also provides a comprehensive view in this field. He believes: “The realization of a spiritual society requires a national determination and collective will.” This will must exist at all levels of society, from officials to individuals. Without such a will, even the best spiritual teachings cannot be institutionalized in the society” (Masbah Yazdi, 2011, vol 1, p. 312).

Challenges of technology and virtual space: Although the Holy Quran does not directly address the issue of technology and virtual space, in verse 114 of Surah Taha, it emphasizes the increase of knowledge: “Waqul Rabbi zadni ilma” (And say: Lord increase my knowledge). This verse can be a guide to face the challenges of technology in the present era. Ayatollah Javadi Amoli in his interpretation of this issue says: “Managing the challenges of technology requires a collective will to use science properly. This will must be such that while taking advantage of the benefits of technology, it also prevents its possible harms” (Javadi Amoli, 1389, vol. 6, p. 27). Ayatollah Khamenei also emphasizes the role of the national will in the management of virtual space. He believes: “Management of virtual space requires a strong national will. This will must be present in all elements of the society, from the legislative system to the cultural and educational institutions, in order to be able to take advantage of the opportunities of the virtual space and be safe from its threats” (Khamenei, 2012,p . 156). In general, these views It shows that facing contemporary social challenges, from the moral crisis to cyberspace issues, requires a strong and inclusive collective will. This will must exist at all levels of society and, relying on Quranic and Islamic teachings, provide appropriate solutions to solve these challenges.

• Conclusion

 The current research titled “The Holy Quran and the Rule of Will: The Role of Will in Solving Social Challenges” has comprehensively investigated the concept of will in the Quran and its application in solving contemporary social problems. The findings of this research show that the Holy Quran attaches special importance to individual and collective will and considers it a key factor in creating positive social changes.

 The study of Quranic verses and authentic interpretations shows that the concept of will in the Quran is defined by words such as determination, determination and intent.

It is related and includes different dimensions of human ability to control and guide their desires and actions. This research also investigated the interaction of divine and human will and showed how these two are in harmony with each other in Quranic teachings.

One of the most important findings of this research is providing Quranic solutions to strengthen individual and collective will in the society. These strategies include self-improvement and self-cultivation, invitation to thinking and rationalization, emphasis on patience and endurance, importance of action and effort, invitation to unity and solidarity, emphasis on science and knowledge, advice to trust in God, and commanding good and forbidding He denies it. Together, these solutions form a comprehensive system to strengthen the will and create positive changes in society.

The research has also examined the application of the Quranic principles of governance of will in solving contemporary social challenges. These challenges include poverty and economic inequality, administrative and financial corruption identity crisis and cultural alienation, environmental problems, violence and ethnic and religious conflicts, moral crisis, injustice and discrimination, spiritual crisis, and challenges of technology and virtual space. For each of these challenges, solutions have been presented based on Quranic teachings and the views of contemporary Islamic commentators and thinkers.

The general result of this research shows that solving contemporary social challenges requires a strong and comprehensive collective will that exists at all levels of society from officials to individuals. This collective will should be formed on the basis of Quranic teachings and based on the moral and spiritual principles of Islam, it should provide practical solutions to solve problems. This research also shows that the concept of governance of will, which is extracted from Quranic teachings, can be a suitable framework for management. society and provide solutions to social challenges. This concept emphasizes the ability of the individual and the society to control and guide their desires and actions and can be used as an efficient model in good governance.

Finally, this research paves the way for further studies on the application of Quranic teachings in solving contemporary social problems and suggests that future researches should investigate the practical and field effect of collective will on solving social challenges in Islamic societies. Also, the comparative study of the concept of will in the Qur’an with contemporary philosophical and psychological perspectives can provide new fields for research in this field.

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