al-Zumar

أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ وَيُخَوِّفُونَكَ بِالَّذِينَ مِنْ دُونِهِ وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ

وَمَنْ يَهْدِ اللَّهُ فَمَا لَهُ مِنْ مُضِلٍّ أَلَيْسَ اللَّهُ بِعَزِيزٍ ذِي انْتِقَامٍ

36. Is not Allah Sufficient for His servant? Yet they try to frighten you with those besides Him! And whom Allah sends astray, for him there will be no guide.
37. And whomsoever Allah guides, for him there will be no misleader. Is not Allah the Omnipotent, the Lord of Retribution?

God’s servants are secure from evils since God is their guardian, as Noah, Abraham, Moses, and Jesus (as) were protected from drowning, fire, Pharaoh, and crucifixion. Many an exeget hold that Meccan idolaters warned the Prophet (S) against their idols lest that he may be harmed or possessed by them! The occasion of the Revelation of the Verse is the reply to their warnings.⁵ Resuming the discussion of the Divine Threats against polytheists as well as the Promises to His Prophet (S) mentioned the preceding Verses, the Verses in question treat of disbelievers’ threats saying:

God is the Omnipotent, All-Aware of His servants’ needs and difficulties, and is All-Merciful toward them. How could He abandon his faithful servants in the face of vicissitudes and enmities? When He supports His servants,

Likewise, when He Wills to assist someone,

“even if a thousand enemies intend to destroy me, I shall not entertain fear when Your are my Friend,”

let alone idols which are devoid of any power whatsoever. According to the aforementioned tradition, the occasion for the Revelation of the Verse in question is the Meccan disbelievers warning to the Prophet (S) against the wrath of the idols; however, the contextual meaning of the Verse is so inclusive that It includes any kind of threat against those besides God. It is to be noted that the Verse in question is a good tiding to all those treading the Path of Truth particularly sincere believers residing in places where they are considered as minorities and are subject to perils from all sides.

The Verse is a source of consolation, encouragement, and perseverance to them invigorating their souls, and refreshing them with determination. It neutralizes the harmful mental impressions and the menaces of their foes. Through Divine Support, we are not frightened by any one besides Him. When we distance ourselves from Him, everything inspires awe in our hearts. Verses 36 and 37 treat of the questions of Guidance and error, division of people into the two groups of astray and guided, and the fact that these are within His Omnipotence.

He Wills that the entire world comprehend that all His servants need His Threshold. Nothing occurs in this world without His Will, saying:

It is evident that neither the error nor the Guidance is groundless, rather either of the twain is the fruit of human will and endeavor. God Almighty misleads one who is in error, leaves no stone unturned to extinguish the Light of Truth, makes any attempt to deceive others, and is deep in sinfulness and rebellion. God Almighty causes his defeat, renders his understanding and distinction useless, seals his heart, and casts a veil on his eyes, as the Retribution of his evil deeds.

Those sincere devout believers aiming to tread the Path toward Allah who have made the necessary preparations for the same and have taken the first steps in that direction, the Light of Divine Guidance renders them assistance, angels of Truth come to their succor absolving their hearts of satanic temptations, strengthen their will, and make them firmer in taking steps on the true path, and Divine Mercy protects them in precipices. These questions are treated in many a Qur’anic Verses. Those failing to perceive the interrelation existing between such Verses with others are so ignorant that they consider them as arguments substantiating the school of predestination, as if they are unaware of the fact that Qur’anic Verses interpret each other.

An evident piece of evidence is to be found in the Verse in question:

It is well known that Divine Retribution aims at chastisement of wrong doing, indicating that misleading the wrong doer is the chastisement for human deeds and His Guidance is the Reward of the sincere deeds and struggles on the Path toward Allah.⁶ Guidance is divided into beaconing the path and attaining to the object of desire, in other words, legislative (tashri’i) and existential (takwini) Guidance. It is noteworthy that at times one may show the seeker the way with total precision and wholehearted benevolence, but it will be incumbent upon the seeker to proceed on the path and attain to his goal.

However, at times one may take the hand of the seeker and accompany him on the path till he attains to his goal. In other words, the guide in the former case merely suffices to inform the seeker of the laws, the conditions of proceeding on the path, and the manner of attainment to the goal, but in the latter case prepares the required means for the journey, removes the obstacles, unravels the intricacies to be met en route, and renders the wayfarers accompaniment and support until they attain to their destination.

It is to be noted that the most precise and the best interpretation consistent with all the Qur’anic Verses concerning Guidance and error is that legislative Guidance in the sense of beaconing the Right Path is unconditional and of general applicability, as reflected elsewhere in the Holy Qur’an:

It is needless to say that the Noble Prophet’s (S) Call represents Divine Call since he is Divinely appointed to prophethood. According to another Qur’anic Verse:

In this blessed Verse, obedience to Divine Command and seeking His Satisfaction paves the path for Divine Guidance. Regarding some polytheists and those in error another Qur’anic Verse⁹ says:

It is said elsewhere¹⁰,

In the last Verse, emphasis is laid on wrong doing leading to error. The Holy Qur’an elsewhere¹¹ refers to disbelief as the cause of error:

Lying and disbelief have also been mentioned as the sources of error¹²:

According to another Qur’anic Verse,

In other words, transgression of bounds and lying lead to error. It is to be noted that the aforementioned themes abound in many a Qur’anic Verse. In short, the Holy Qur’an considers certain characteristics, e.g. disbelief, wrong doing, vice, lying, transgression of bounds, prodigality, and ingratitude as leading to error. Are not such people worthy of being in error? Shadows and veils conceal the hearts of people with such characteristics. In any case, such deeds and conducts lead to undesirable consequences, cast a veil on man’s eyes, ears, and intellect leading him to error.

Since the qualities of all things and the effects of all means are subject to Divine Will, such error in all cases may be attributed to God; however, such attribution is consistent with His servants’ free will. Divine Will on which emphasis is laid in the Verses concerning with Guidance and error by no means indicate unfounded and unwise Will, but there are certain conditions in each and every instance consistent with Divine Wisdom. According to a Qur’anic Verse,

in which acts are attributed to servants rather than to His Sacred Essence. Therefore, there is no predestination. Hopefully, the above discussions have shed light on the issues.