Illa man rahima rabbuka walithalika khalaqahum watammat kalimatu rabbika laamlaanna jahannama mina (surah Hud: 119)

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(11:119) except for those on whom your Lord has mercy. And it is for this (exercise of freedom of choice) that He has created them. *116 And the word of your Lord was fulfilled: 'Indeed I will fill the Hell, with men and jinn, altogether.'

Illaa mar rahima Rabbuk; wa lizaalika khalaqahum; wa tammat Kalimatu Rabbika la amla`ana Jahannama minal jinnati wannnaasi ajma`een

*116). This is being said in order to remove misconceptions which are often put forward under the appellation 'fate'. The explanation of the destruction of those ancient nations mentioned above is liable to give rise to serious objections. For, in the context of the above explanation it might be pointed out that the non-existence of righteous persons in a nation, or their existence in very small numbers, depends entirely on God's will. If such is the case, how can any blame be directed at those nations'? For, after all, why did God not create a large number of good people in those nations?
In the course of clarifying this misconception, it is pointed out here that God's will with regard to human beings does not consist of binding them to follow an inalterable course of conduct in the manner of plants, animals and other similar living beings who, as we know, have no choice except to follow the course determined for them either by the laws of nature or their instincts. Had such been the case, there would be no point in inviting human beings to believe, to raise Prophets, to reveal scriptures. All human beings would have been born as ones who would believe and submit to God's command. However, it was God's will regarding man that he should be granted free will and be vested with the power to follow the ways of his choice. It was God's will that the ways leading both to Paradise and Hell should remain open to him, and that everyone be provided with the opportunity to make a choice between them. Thus, whatever one is able to acquire is the fruit of his own labour.
Now, the very scheme of man's creation consists of granting him free will and providing the opportunity to choose between belief and unbelief. In such a case it is simply inconceivable that a nation would wilfully decide to go astray and God compel it to righteousness. If a nation decides to set up a system that produces rogues who try to excel one another in their evil, wrong-doing and sin, how can God forcibly direct them, by means of His direct interference, to the course of righteousness? Such an interference is simply not apart of God's scheme of things. Members of a community become good or bad as a result of the measures taken by that nation itself. But a time may come when a community immerses itself so deeply in evil that no sizeable group of good people are left in it to champion righteousness. Alternatively, the social system of that community may be so geared as to leave no room for reform. When such a stage is reached, God simply lets that community proceed to the tragic end that it has chosen for itself.
Those nations which deserve God's mercy are possessed of altogether different characteristics. Such nations abound in persons who respond to the call of righteousness. Moreover, their social values make it possible for righteous people to carry on their efforts to bring about reform. (For further elaboration see Towards Understanding the Qur'an, vol. II, al-An 'am o, n 24, pp. 228-9.)