JUZ’ AL-IKHTIYÂRÎ - جزء الاختياري
Having a choice, option, or preference. Being free to choose or prefer. A choice or option of alternatives.
The particular will of man. The inclination of man. Being free to do or not to do an action or work. It is the necessity of the mystery of man’s accountability and the infinite hikmah of Allah (‘Azza wa jalla).
"causes have no actual power with which to create their effects." So, for now, we shall just say this:
Among causes, human beings are self-evidently the most superior and have the greatest power of choice and the most extensive ability to control and direct other causes. And among the most obvious of man's actions over which he exercises choice are eating and the powers of speech and thought. Furthermore, all these faculties are extremely well-ordered, wonderful, and chains with hikmah. But of the hundred links in these chains, only one is subject to man's power of choice.
For example, in the chain of actions concerning food, which stretches from the nourishment of the body's cells to the forming of fruit, only moving the jaw and chewing the food is subject to man's choice. And in the chain of speech, only exhaling air and blowing it into the mould of articulated letters. And while a word in the mouth is a seed, it becomes like a tree; in the air, it yields the fruits of millions of the same word and enters the ears of listeners along with millions of others. Man's imagination can barely reach this metaphorical shoot, so how should the short arm of choice reach it?” The Words ( 636 )
“And although this human weapon of juz’ al-ikhtiyârî is in itself both short, and powerless, and deficient, just as when a soldier utilizes his partial strength on account of the state, he performs duties far exceeding his own strength, so too through the mystery of îmân, if that particular juz’ al-ikhtiyârî is used in the name of Janâb-i Haqq and in His way, it may gain also a Jannah as broad as five hundred years.” The Flashes ( 295 )
“And apart from al-juz’ al-ikhtiyârî I had nothing in my hand with which to withstand them and act in the face of them.
(Îmân gives a document for relying on an infinite Qoudrah in place of al-juz’ al-ikhtiyârî, which is like the smallest indivisible particle; indeed, îmân is a document.)
كِه اُو جُزْءْ هَمْ عَاجِزْ هَمْ كُوتَاه و هَمْ كَمْ عَيَارَسْتْ
...The sphere of need stretches as far as the eye can see
خَيَالْ كُدَامْ رَسَدْ اِحْتِيَاجْ نِيزْ رَسَدْ
دَرْ دَسْتْ هَرْچِه نِيسْتْ دَرْ اِحْتِيَاجْ هَسْتْ
In fact, wherever the imagination goes, the sphere of need extends that far. There is need there too. Whatever man lacks, he is in need of. That which he does not have, he needs. And what he lacks is endless.
دَائِرَهءِ اِقْتِدَارْ هَمْچُو دَائِرَهءِ دَسْتِ كُوتَاهْ كُوتَاهَسْتْ
But then the extent of his power extends only as far as his short arm reaches.
پَسْ فَقْر و حَاجَاتِ مَا بَقَدْرِ جِهَانَسْتْ
That means my want and needs are as great as the world.
وَ سَرْمَايَهءِ مَا هَمْ چُو جُزْءِ لاَيَتَجَزَّا اَسْتْ
Whereas my capital is as infinitesimal as an indivisible particle.
اِينْ جُزْءْ كُدَامْ وَ اِينْ كَائِنَاتِ حَاجَاتْ كُدَامَسْتْ
So, of what use is al-juz’ al-ikhtiyârî, worth two pence in relation to my needs which encompass the world and can only be obtained for millions of liras? They cannot be bought with it, and cannot be gained by it. In which case, one has to search for another solution.
پَسْ دَرْ رَاهِ تُو َازْ اِينْ جُزْءْ نِيزْ بَازْ مِى گُذَشْتَنْ چَارَهءِ مَنْ اَسْتْ
The solution is this: to forego one's own juz’ al-ikhtiyârî and leave matters to the Ilahî Irâdah; to give up one's own power and strength, and seeking refuge in the power and strength of Janâb-i Haqq, to adhere to haqiqah of tawakkul.
"O my Rabb! Since the way to be saved is this, I forego my juz’ al-ikhtiyârî in Your way, and I give up my ananiyyah.
تَا عِنَايَتِ تُو دَسْتْگِيرِ مَنْ شَوَدْ رَحْمَتِ بِى نِهَايَتِ تُو پَنَاهِ مَنْ اَسْتْ
Then Your ‘inâyah may take me by the hand out of compassion for my impotence and weakness, and Your rahmah may take pity on my need and indigence and be a support for me, and open its door for me."
آنْ كَسْ كِه بَحْرِ بِى نِهَايَتِ رَحْمَتْ يَافْتْ اَسْتْ تَكْيَه نَه كُنَدْ بَرْ اِينْ جُزْءِ اِخْتِيَارِى كِه يَكْ قَطْرَه سَرَابَسْتْ
Yes, whoever finds the boundless sea of rahmah, surely does not trust his juz’ al-ikhtiyârî, which is like a mirage; he does not abandon mercy and has recourse to his will.” The Words (226-227 )