"هدى" [الهداية] في اللغة تعني استقامة السلوك [الرشد] وإرشاد الطريق [الدلالة]. يُقال: "هداه إلى الدين"، أي أرشده إلى الهداية؛ و"دلّه على الطريق والمنزل" [أي أعلمه به]. و"الضلال" [ضد الرشد]. أما الهداية في معناها الشرعي فهي أن يُهدى الإنسان إلى الإسلام ويُرزق الإيمان به؛ والضلال في معناه الشرعي هو الانحراف عن الإسلام، كما في قول النبي ﷺ،

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,

真主为拥有希达亚（hidāyah）的人准备了乐园，为迷误（ḍalāl）的人准备了火狱。也就是说，真主会奖赏获得希达亚的人，惩罚处于迷误（ḍalāl）中的人。将奖赏或惩罚与希达（hudā）和迷误（ḍalāl）联系起来，表明希达和迷误源于人的行为，而非来自真主。如果它们来自真主，祂就不会因人拥有希达而奖赏他们，也不会因他们处于迷误中而惩罚他们，因为那样就是真主的不义，因为当祂惩罚一个被祂使其迷误的人时，就是对他施以不义。真主至高无上，远离这样的行为。祂说：

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,

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And

然而，有一些经文表明，hidāyah（引导）与 dhalāl（迷失）应归于真主。由此可知，hidāyah 与 dhalāl 并非源自仆人，而是出自真主。另有一些经文表明，hidāyah、dhalāl 与 idhlāl（使人迷失）应归于仆人。由此可知，hidāyah 与 dalāl 亦出自仆人。这些经文以及其他经文，都应从立法的角度去理解，即理解其立法的实际意义，也就是它们被制定所要达到的目的。由此可见，将引导与迷失归于真主，与将引导与迷失归于仆人，其含义是不同的。每一种归属所着眼的角度都与另一种不同，如此，立法的意义便最为明显。

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.

诚然，那些将迷失与引导归于安拉的经文是明确的：引导的是安拉，使人迷误的也是祂。祂说：

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,

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他说：

And He  says,

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他说：

And He  says,

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他说：

And He  says,

因此,在这些经文中明确表明,引导与使人迷失的是真主,而非仆人。这意味着仆人不能凭自己获得正道;当真主引导他时,他才得以正道;当真主使他迷失时,他便陷入迷途。然而,这种措辞附带了一些"迹象"(qarā'in),这些迹象将其含义从"引导与迷失的发起来自真主"转向另一种含义,即"引导与迷失的创造来自真主,而发起引导、迷失并使人迷失的是仆人"。这些迹象包括以沙里尔(Shar'i)为据的迹象和以理性为据的迹象。至于沙里尔的迹象,许多经文将引导、迷失以及使人迷失归于仆人。真主说:

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,

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And,

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他说：

And He  says,

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在这些经文的措辞中，可以清楚地看出，人是引导与误导的行为者：人既会使自己迷失，也会使他人迷失；撒旦同样会使人迷失。于是，引导与误导被归于人与撒旦，人也能引导自己、使自己迷失。这就是一个迹象（qarīnah），表明将引导与误导归于真主，并不是直接施行（mubāshara）的意思，而是创造（khalq）的意思。若把这些经文放在一起，并以立法的方式加以理解，那么每节经文与其他经文的方向差异便会清楚显现。因此经文说：

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,

另一节经文说：

And the other ayah says,

第一节经文表明，安拉是引导者；第二节经文表明，人是引导自己的人。第一节经文中安拉的引导，是指在人身上创造引导的能力，也就是创造接受引导的能力。第二节经文表明，人是那个运用安拉所创造的引导能力的人，因此他引导自己。正因如此，安拉在另一节经文中说：

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,

也就是善之路与恶之路。我们赋予了他引导的能力，并让他自行开始其引导。因此，那些将正道（hidāyah）与迷误（ḍalāl）归于人的经文，是一个伸述的（shar'i）证据，表明引导的发起从真主转到了仆人身上。至于理性的证据，真主会追究人们的账目：祂奖赏得到引导的人，惩罚迷误的人，并且祂以人的行为来设定清算。祂说：

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,

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And,

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And,

他说：

And He  says,

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如果说把引导与迷误归于真主，其含义是真主主动发起这些，那么祂惩罚kāfir（不信者）、munāfiq（伪信者）和违抗者，就会构成不义；真主超绝于此。因此必须将其含义转向主动发起之外的另一层面，即从无中创造引导。若主动发起引导与迷误的是仆人，并因此由他承担其后果，这一说法便与此相契合。

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.

关于经文中将引导与迷失归于真主的那些节文，至于那些将引导与迷失与祂的意愿相联系的经文，

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,

这里所说的"他的意志"，指的是意愿（irādah）。这些经文的含义是：没有人能够违背真主的意志而强行使自己获得正道，也没有人能够违背祂的意志而被迫走入歧途。相反，获得正道的人，是凭借真主的意愿与旨意而获得正道的；走入歧途的人，则是凭借真主的意愿与旨意而走入歧途的。

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.

剩下的问题是关于那些经文，从中可以理解到有些人将永远不会得到引导，例如祂的说法：

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,

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And,

以及祂的话语，

And His  saying,

这些经文是真主向祂的众先知发出的一种告知（ikhbār），告知某些特定的人他们不会信道，因此这属于真主的知识范畴。这种告知并不意味着人群中有一部分人会信道、另一部分人不会信道。相反，每一个人都有获得信仰（īmān）的能力。使者以及此后的宣教者，都向所有人发出信仰的号召。穆斯林对任何人的信仰都不可绝望。至于真主在祂的知识中早已注定某人不会信道，真主知道这一点，因为祂的知识涵盖一切；真主没有告知我们的未知之事，我们不得妄加裁断。先知们只有在真主告知之后，才会断定某人不会信道。

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.

关于祂的这句话，

As for His  saying,

以及祂的话语，

And His  saying,

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And,

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这些经文的意思是：安拉不会引导他们，因为引导之权在于安拉。法西格（fāsiq）、达林（dhālim）、卡菲尔（kāfir）、达尔（dāl）、穆斯里夫（musrif）和卡达卜（kadhāb），这些人都具有与引导不相符的特质，而安拉不会引导具有此类特质的人。因为引导的赐予是以人获得引导的条件为基础的。具有这些特质的人并不具备这些条件（asbāb），反而具备的是导致迷误的条件（asbāb）。对此的佐证是安拉的话语，

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 ,

以及祂的话语，

And His  saying,

也就是说,求主赐予我们**tawfīq**,使我们得以蒙受引导;也就是说,为我们成就这份引导的种种**asbāb**(因由、途径)。

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