Al-Quran Surah 33. Al-Ahzab, Ayah 72

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إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ ۖ إِنَّهُ كَانَ ظَلُومًا جَهُولًا

Asad : Verily, We did offer the trust [of reason and volition] to the heavens, and the earth, and the mountains:87 but they refused to bear it because they were afraid of it. Yet man took it up88 - for, verily, he has always been prone to be most wicked, most foolish.
Khattab :

Indeed, We offered the trust to the heavens and the earth and the mountains, but they ˹all˺ declined to bear it, being fearful of it. But humanity assumed it, ˹for˺ they are truly wrongful ˹to themselves˺ and ignorant ˹of the consequences˺,

Malik : The fact is that We offered the Trust ( "freedom of choice" and to voluntarily use this option according to the will of Allah) to the heavens, to the earth and to the mountains, but they refused to undertake it and were afraid, but man undertook it. He was indeed unjust and foolish.
Pickthall : Lo! We offered the trust unto the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it. And man assumed it. Lo! he hath proved a tyrant and a fool.
Yusuf Ali : We did indeed offer the Trust to the Heavens and the Earth and the Mountains: but they refused to undertake it being afraid thereof: but man undertook it he was indeed unjust and foolish 3777 3778 3779 3780 3781 3782
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  Mohamed Ameen    
  2 years 38 weeks ago

God has given choice of freewill only to humans to submit or not to submit

Fish, birds, animals, flowers, mountains and winds do not have a choice about whether or not they submit to the divine plan: they express God’s will for them in each moment of their existence .

Without having to make a personal decision . they are thus natural Muslims(submitters)who surrender to Gods will and thereby achieve their potential

Man alone was given the responsibility and choice of free will

In a wonderful passage in the Quran, God is shown offering freedom to all His other creatures but they all refuse it

Only man had the temerity (daring) to accept

But God did not leave mankind without guidance . He sent innumerable prophets to every people on the face of the earth so that they knew what God had intended for them. The number exceeds 100,000, every community had a prophet

But ever since Adam, the first prophet, people had refused to listen to these revelations of God’s will

They had either failed to grasp the message or implement in their daily lives

Consequently time and again their society crash around their ears because they were not constructed in the way things ought to be .

The Quran shows one people after another refusing to obey even the simplest command of their prophets. 

Instead they perversely exploited the natural world for their selfish purposes and made themselves the centre of the universe

Because they would not accept the divine blue print for human behavior they destroyed the natural order just as the sea would cause havoc and chaos if they suddenly refused to keep within their due bounds(the world had thus witnessed many tsunami : harbor waves)

Quran Chapter 33 Verse 72

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Asad 87 The classical commentators give all kinds of laborious explanations to the term amanah ("trust") occurring in this parable, but the most convincing of them (mentioned in {Lane I, 102}, with reference to the above verse) are "reason", or "intellect", and "the faculty of volition" - i.e., the ability to choose between two or more possible courses of action or modes of behaviour. and thus between good and evil.
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Asad 88 Sc., "and then failed to measure up to the moral responsihility arising from the reason and the comparative free will with which he has been endowed" (Zamakhshari). This obviously applies to the human race as such, and not necessarily to all of its individuals.

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Yusuf Ali   
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Yusuf Ali 3777 The Trust is something given to a person, over which he has a power of disposition; he is expected to use it as directed or expected, but he has the power to use it otherwise. There is no trust if the trustee has no power, and the trust implies that the giver of the trust believes and expects that the trustee would use it according to the wish of the creator of the trust, and not otherwise.
Yusuf Ali   
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Yusuf Ali 3778 Cf. lix. 21, where the hypothetical sending down of the Qur-an to the Mountains is mentioned, and it is mentioned that such Parables are put forth in order to aid men to reflection.
Yusuf Ali   
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Yusuf Ali 3779 The Heavens, the Earth, and the Mountains, ie., other creatures of Allah, besides man, refused to undertake a Trust or a responsibility, and may be imagined as happy without a choice of good or evil being given through their will. In saying that they refused, we imply a will, but we limit it by the statement that they did not undertake to be given a choice between good and evil. They preferred to submit their will entirely to Allah's Will, which is All-Wise and Perfect, and which would give them far more happiness than a faculty of choice, with their imperfect knowledge. Man was too audacious and ignorant to realise this, and the result has been that man as a race has been disrupted: the evil ones have betrayed the Trust and brought Punishment on themselves, though the good have been able to rise far above other Creation, to be the muqarrabin, the nearest ones to Allah: lvi. 11 and lvi. 88. What can be higher than this for any creature? It follows incidentally from this that the Heavens and the Earth were created before man was created and this is in accordance with what we know of the physical world in science: man came on the scene at a comparatively late stage.
Yusuf Ali   
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Yusuf Ali 3780 Hamala: to undertake, bear, carry (the Trust or responsibility), to be equal to it. This is the ordinary meaning, and the majority of Commentators construe so. But some understand it to mean "to carry away, run away with, to embezzle (the thing entrusted); hence to be false to the Trust, to betray the Trust." In that case the sense of verses 72-73 would be: "Allah offered the Trust to other creatures, but they refused, lest they should betray it, being afraid from that point of view: but man was less fair to himself: in his ignorance he accepted and betrayed the Trust, with the result that some of his race became Hypocrites and Unbelievers and were punished, though others were faithful to the Trust and received Allah's Mercy". The resulting conclusion is the same under both interpretations.
Yusuf Ali   
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Yusuf Ali 3781 See ii. 30-34 and notes. Allah intended a very high destiny for man, and placed him in his uncorrupted state even above the angels, but in his corruption he made himself even lower than the beasts. What was it that made man so high and noble? The differentiating quality which Allah gave man was that Allah breathed something of His own spirit into man (xxxii. 9; xv. 29 and n. 1968; and other passages). This meant that man was given a limited choice of good and evil, and that he was made capable of Forbearance, Love, and Mercy. And in himself man summed up Allah's great world: man is in himself a microcosm.
Yusuf Ali   
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Yusuf Ali 3782 Zalum (translated "unjust") and Jahul (ignorant) are both in the Arabic intensive form; as much as to say, 'man signally failed to measure his own powers or his own knowledge.' But Allah's Grace came to his assistance. Where man did his best, he won through by Allah's Grace, even though man's Best was but a poor Good. How did man generically undertake this great Responsibility, which made him Vicegerent on earth (ii. 30)? Here comes in the doctrine of a Covenant, express or implied, between Allah and Humanity. See vii. 172,73 and notes 1146-48 also v. 1 and n. 682. A Covenant (Mithaq) necessarily implies Trust, and its breach necessarily implies Punishment.

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