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The Islamic Personality by Sheikh Taqīuddīn An-Nabahānī

2.8 Guidance And Misguidance

Hudā [guidance] linguistically means integrity of conduct [rashad] and showing the way [dalālah]. It is said, ‘he guided him to the deen’, meaning he led him to guidance; ‘I showed him the way and the home’ [meaning to inform him]. Abberance [Dhalāl] is the opposite of consciousness [rashad]. Hidāyah, in its shar’i meaning, is to be guided to Islam and to have imān in it; dhalāl, in its shar’i meaning, is the deviation from Islam, as in the saying of the Prophet PBUH,

“My Ummah will not gather on a dhalālah,” [Ahmad]

Allah has made the Jannah for those who have the hidāyah and the Nār (fire) for those who are on error [dhalāl], that is, Allah  will reward the one who attained the hidāyah and punish the one who is on error [dhalāl]. The connecting of reward or punishment to hudā and dhalāl indicates that hudā and dhalāl are from the actions of man and are not from Allah . If they were from Allah  He  would not rewarded people for having hidāyah and punish them for being on the dalāl, because this would be oppression on the part of Allah , since when he  punishes someone whom He  has caused to go astray, He has done injustice to him. Allah is Exalted High above such. He  says,

“And your Lord is not unjust to the slaves” [TMQ Fussilat: 46]

And

“And I am not unjust to the slaves” [TMQ Qāf: 29]

However, there are ayāt which indicate that hidāyah and dhalāl should be imputed to Allah . So it is understood from them that hidāyah and dhalāl do not emanate from the servant but are from Allah . There are other verses which indicate that hidāyah, dhalāl and idhlāl [causing someone to go astray] are to be ascribed to the servant. From them it is understood that hidāyah and dalāl are from the servant. These, and other verses, should be understood from a legistlative understanding, meaning, that their legislative reality, for which they were legislated, should be understood. It is apparent, then, that the attribution of guidance and misguidance to Allah  has a meaning other than the meaning of attributing guidance and misguidance to the servant. Each one is focused on an angle different from the angle on which the other is focused. In this manner the legislative meaning becomes most evident.

Indeed, the verses which attribute misguidance and guidance to Allah  are explicit in that it is Allah  who guides and it is He  Who causes someone to go astray. He  says,

“Say: ‘Verily, Allah sends astray whom He wills and guides unto Himself those who turn to Him in repentance’” [TMQ-Ra’d: 27]

And,

“Verily, Allah sends astray whom He wills, and guides whom He wills” [TMQ Fātir: 8]

And He  says,

“So Allah sends astray whom He wills and guides whom He wills” [TMQ Ibrāhīm: 4]

And,

“But He sends astray whom He wills and guides who He wills.” [TMQ Nahal: 93]

And,

“And whomsoever Allah wills to guide, He opens his breast to Islam, and whomsoever He wills to send astray, He makes his breast closed and constricted, as if he were ascending to the sky” [TMQ An’ām: 125]

And He  says,

“Allah sends astray whom He wills and He places unto the Straight Path whom He wills” [TMQ-An’ām: 39]

And,

“Say: ‘It is Allah Who guides to the truth’” [TMQ Yūnus: 35]

And,

“And they say: ‘All the praises and thanks be to Allah, Who has guided us to this; never could we have found guidance were it not that Allah guided us!’” [TMQ-‘Arāf: 43]

And,

“He whom Allah guides, is rightly guided; but he whom He sends astray, for him you will find no guiding friend to lead him aright” [TMQ Kahf: 17]

And He  says,

“Verily! You guide not whom you like (O Muhammad), but Allah guides whom He wills.” [TMQ Qasas: 56]

Thus, in these verses there is a clear indication that the one who does the guiding and misguiding is Allah  and not the servant. This means the servant does not find guidance by himself, rather when Allah  guides him he is guided. And when Allah  sends him astray he goes astray. However, this wording has come with indications [qarā'in] which divert the meaning from one of considering the initiation of guidance and misguidance as being from Allah , to another meaning, namely, that of the creation of guidance and misguidance as being from Allah  and that the one who initiates the guidance, misguidance and the sending of someone astray is the servant. As for these indications they are shar’i and rational indications. As for the shar’i indications, many ayāt have come attributing guidance, misguidance and the causing of misguidance to the servant. He  says,

“So whosoever receives guidance, he does so for the good of his own self, and whosoever goes astray, he does so to his own loss” [TMQ Yūnus: 108]

And,

“If you follow the right guidance no hurt can come to you from those who are in error” [TMQ Mā’idah: 105]

And,

“So whosoever accepts the guidance, it is only for his own self” [TMQ-Zumar: 41]

And He  says,

“And it is they who are guided” [TMQ-Baqarah: 157]

And,

“And those who disbelieve will say, ‘Our Lord! Show us those among the jinn and men who led us astray’” [TMQ Fussilat: 29]

And,

“Say: ‘If I go astray, I shall stray only to my own loss’” [TMQ Saba: 50]

And He  says,

“Then who does more wrong than one who invents a lie upon Allah, to lead mankind astray without knowledge” [TMQ-An’ām: 144]

And,

“Our Lord! That they may lead men astray from your Path” [TMQ Yūnus: 88]

And,

“And none has brought us into error except the Mujrimūn” [TMQ Shurā: 99]

And He  says,

“Al-Samiri led them astray” [TMQ Tā Hā: 85]

And,

“Our Lord! These (people) misled us” [TMQ ‘Arāf: 38]

And,

“A party of the people of the Scripture wish to lead you astray. But they shall not lead astray anyone except themselves” [TMQ Imrān: 69]

And He  says,

“If You leave them, they will mislead Your slaves” [TMQ Nūh: 27]

And,

“Whosoever follows him, he will send him astray, and lead him to the torment of the Fire” [TMQ Hajj: 4]

And,

“But Shaytān wishes to lead them astray” [TMQ Nisā’: 60]

So in the wording of these verses there is a clear indication that the human being is the one who performs the act of guidance and misguidance, thus he sends himself astray and he sends others astray and the Shaytān also sends people astray. So guidance and misguidance has come to be attributed to man and Shaytān and that man guides himself and sends himself astray. This is an indication [qarinah] that the attribution of guidance and misguidance to Allah  is not one of intiation [mubāsharah] but rather it is one of creation [khalq]. If you place the ayāt together and understand them in a legislative manner, then the departure of each verse from the direction of the other becomes clear. Thus the ayah says,

“Say: ‘It is Allah Who guides to the truth’” [TMQ Yūnus: 35]

And the other ayah says,

“So whosoever receives guidance, he does so for the good of his own self” [TMQ Yūnus: 108]

The first ayah indicates that Allah  is the one who guides and the second indicates that man is the one who guides himself. The guidance of Allah  in the first verse is about creating the guidance in the human being, that is, creating the capacity for guidance. The second ayah indicates that the human beeing is the one who intiates what Allah has created in terms of the capacity for guidance and so he guides himself. That is why He  says in the another ayah,

“And (have We not) shown him the two ways” [TMQ Balad: 10]

That is, the path of good and the path of evil, that is, we have given him the capacity for guidance and we have left him to intiate his own guidance. So these ayāt which attribute hidāyah and dhalāl to man are a shar’i indication indicating upon the diverting of the intitiation of guidance from Allah  to the servant. As for the rational indication, Allah  takes people to account: he rewards the one who is guided and punishes the misguided, and He has set the reckoning according to the actions of human beings. He  says,

“Whosoever does righteous deeds it is for (the benefit of) his own self, and whosoever does evil, it is against his own self, and your Lord is not at all unjust to (His) slaves” [TMQ Fussilat: 46];

And,

“So whosoever does good equal to the weight of an atom, shall see it. And whosoever does evil equal to the weight of an atom, shall see it” [TMQ Zalzalah: 7]

And,

“And he who works deeds of righteousness, while he is a believer, then he will have no fear of injustice, nor of any curtailment (of his reward)” [TMQ Tā Hā: 112]

And He  says,

“Whosoever works evil, will have the recompense thereof” [TMQ Nisā’: 123]

And,

“Allah has promised the hypocrites, men and women, and the disbelievers, the Fire of Hell, therein shall they abide forever” [TMQ Tawba: 68]

For if the meaning of ascribing guidance and misguidance to Allah  is that He  initiates it, then His punishing the kāfir, munāfiq and disobedient would constitute injustice; Exalted is Allah far above such. Thus it is necessary to divert its meaning to something other than initiation, namely, (to) the creation of guidance from nothing. Harmony with this is maintained if the one who initiates guidance and misguidance is the servant, and therefore he is accounted for it.

This is with respect to the ayāt in which guidance and misguidance is ascribed to Allah . As regards verses in which guidance and misguidance is linked to His Will,

“Verily, Allah sends astray whom He wills, and guides whom He wills” [TMQ Fātir: 8]

The meaning of his will here is intention [irādah]. The meaning of these verses is that no one guides himself by force against Allah's Will and nor does anyone forcibly go astray against His Will. Rather the one who finds guidance is the one who finds guidance by the Volition and Will of Allah and the one who goes astray goes astray by the Volition and Will of Allah.

Remaining is the question of the ayāt from which it is understood that there are people who will never be guided, such as His saying,

“Verily, those who disbelieve, it is the same to them whether you warn them (O Muhammad) or do not warn them, they will not believe. Allah has set a seal on their hearts and on their hearings, and on their eyes there is a covering” [TMQ Baqarah: 6-7]

And,

“Nay! But on their hearts is a covering [rān]” [TMQ Mutaffifīn: 14]

And His  saying,

“And it was inspired to Nuh: ‘None of your people will believe except those who have believed already’” [TMQ Hūd: 36]

These verses are a notification [ikhbār] from Allah  to His Prophets about specific people that they will not believe, so this comes under the Knowledge of Allah . The notification does not mean there is a group which will believe and a group which will not believe. Rather, every human being has the capacity to aquire imān . The Messenger and the da’wah carriers after him address all the people with the call to imān. It is not allowed for the Muslim to despair about anyone’s (having) imān. As for what has come before in the Knowledge of Allah  that he will not believe, Allah  knows this because His  Knowledge encompasses everything; what Allah  has not informed us about what He  knows, it is not allowed for us to pass judgement. The Prophets did not pass jusgement that someone will not believe except after Allah  had informed them of this.

As for His  saying,

“And Allah guides not the transgressing people [fāsiqīn]” [TMQ Mā’idah: 108]

And His  saying,

“And Allah guides not the unjust people [dhālimīn]” [TMQ Imrān: 86]

And,

“And Allah guides not the disbelieving people [kāfirīn]” [TMQ Baqarah: 264]

And His  saying,

“If you covet their guidance (O Muhammad), then verily Allah guides not those whom He sends astray” [TMQ Nahl: 37]

And,

“Verily, Allah guides not one who is a prodigal [musrif], a liar!” [TMQ Ghāfir: 28]

These verses mean that Allah  does not grant them guidance since the granting of guidance comes from Allah . The fāsiq, dhālim, kāfir, dāl, musrif and kadhāb, all of them are characterised by attributes which are not consistent with guidance and Allah  will not grant guidance to the one who has such an attribute, because the granting of guidance is on the basis of the human being attaining its means. The one who is characterised with these attributes does not have these means [asbab], rather they have the means [asbāb] of misguidance; pointing to this, is the saying of Allah ,

“Guide us to the Straight Way” [TMQ Fatihah: 6]

And His  saying,

“And guide us to the Right Way” [TMQ Sād: 22]

That is, give us tawfīq so that we may be guided, that is, facilitate for us the means [asbāb] of this guidance.

Reference: The Islamic Personality - Sheikh Taqīuddīn An-Nabahānī

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