The apparent meaning of the verse under discussion (2:26) might cause the following incorrect thought: guidance and misguidance are determined – forced – and only stem from the desire of Allah. Whereas, the last sentence of the verse presents the truth that guidance and misguidance stem from man’s actions.

allah

 

The explanation is this that man’s actions always have results. For instance, if the action was righteous the result will be more success and guidance from Allah which will produce better actions.

 

Supporting evidence for this claim is the 29th verse of Sūrah Anfāl: “O ye who believe! if ye fear Allah, He will grant you a criterion (to judge between right and wrong).”[1]

 

If one goes after bad actions and his heart fills with darkness which would lead him to more sin which sometimes leads to one rejecting Allah all together.

 

Supporting evidence for this claim is the 10th verse of Sūrah Rūm: “In the long run evil in the extreme will be the End of those who do evil; for that they rejected the Signs of Allah, and held them up to ridicule.”[2]

 

Another verse states: “Then when they went wrong, Allah let their hearts go wrong.”[3]

 

In the verse under discussion there is also evidence of this when it says: “but He causes not to stray, except those who forsake (the path).”

 

Therefore, the choice of taking the right or wrong path is there for man in the beginning. The conscience of any man accepts this. Then, one must await the forced results of this choice.

 

In short, guidance and misguidance in the Quran does not mean that one is forced in choosing the right path or the wrong path, rather as many verses have stated guidance is obtaining the tools necessary for success and misguidance is destroying the grounds of help without being forced to do so.

 

This obtaining the necessary tools or destroying them is the result of man’s actions. So, if Allah allows one to obtain these tools (if He guides him) or if he destroys the tools (misguides him) is it a direct result of his actions.

 

This reality in a simple example can. When one crosses a dangerous river the closer he gets to it his leg shakes and the probability of his fall becomes greater and the possibility of being saved is lessened. The farther that he gets away from it his steps become more stable and the possibility of his fall becomes lessened. This is guidance and the other is misguidance.

 

In conclusion, the answer was given to those that argue about guidance and misguidance – the issue has become clear.


[1] Quran, 8:29

[2] Quran, 30:10

[3] Quran, 61:5