وَمَن يَهدِ اللَّهُ فَما لَهُ مِن مُضِلٍّ ۗ أَلَيسَ اللَّهُ بِعَزيزٍ ذِي انتِقامٍ

And whomever Allah guides, there is no one who can lead him astray. Is not Allah an all-mighty avenger?

EXPOSITION

These sentences reinforce and emphasise God’s unity. God alone is the only source of guidance and misguidance, and suffices in this regard. Whomever Allah guides is rightly guided, and whomever He leads astray, you will never find for him any guardian or guide (18:17). He is all-mighty in guiding whom He wants and sufficing whom He wills. He is an avenger of those who refuse to accept His guidance, turn to others for support, and direct their fears and servitude to other sources and forces. The concept of vengeance shows that God’s misguidance is only a punishment in response to one’s wrongdoing and deviation.^{‎[1]Mizan, 17/262.} Elsewhere in the Quran, God says that He takes vengeance on those who resume and insist on transgressing His limits (5:95). It is in this sense that it is called vengeance, as it resembles a form of retaliation; otherwise, God is not affected by emotions and holds no grudges.

Given the first part of verse 36, whomever Allah leads astray could be those who frighten you of others than Him, or those who give in to these threats and fear other than God. This clarifies that God does not lead anyone astray. Instead, ‘being led astray by God’ is an alternative expression for ‘refusing God’s guidance’. God has called and guided everyone to the straight path (legislatively), but one should voluntarily accept and submit to this initial call and legislative guidance so that it may be actualised (into existential guidance). If one refuses to submit, he will be deprived of that actualised guidance, which is equivalent to being led astray. It is God who actualises one’s potential for guidance, and it is God who leaves one deprived of this actualisation, and this is what is meant here.

And whomever Allah guides, there is no one who can lead him astray. This is also an answer to the Prophet’s enemies who were hoping to dissuade him from his path and message. The verse disappoints them by saying that God has guided His Messenger, and will never suffer his enemies to misguide him.^{‎[2]Mizan, 17/262.}

INSIGHTS FROM HADITH

1. Imam al-Ṣādiq (a) criticised one of his companions: ‘What do you care about the people? Refrain from the people and do not call anyone to your matter [i.e. belief in the guardianship of the Imams]. By God, if everyone in the heavens and the earths unite to guide a servant whom God has willed his misguidance, they cannot guide him. And if everyone in the heavens and the earths unite to misguide a servant whom God has willed his guidance, they cannot misguide him. So keep off the people and do not say: “My uncle! My brother! My cousin! My neighbour!” For indeed if God wills good for a servant, He purifies his soul so that whenever he hears something good or evil, he recognises it as such. Then God shall cast a word in his heart that would settle his matter [of guidance].’^{‎[3]Barqi, 1/200, h. 34; Kafi, 1/165, h. 1; Kanz, 11/306.}

Notes: 1. It is important to look at all of the verses of the Quran in order to have a complete picture of what the Quran says about guidance. The same is true about narrations. What is presented in Exposition is based on such a holistic view. 2. The intellect is also a source for religious knowledge and belief. It has been rationally proven – and repeatedly emphasised in the Quran and hadith – that God does not wrong His servants. 3. This narration, and other similar narrations, may involve the following points: firstly, they discourage the believers from debate and dispute with the infidels, as many verses of the Quran do (4:107, 18:22, 29:46). If only it were a Quran whereby the mountains could be moved, or the earth could be toured, or the dead could be spoken to … Rather, all affair belongs to Allah. Have not the faithful yet realised that had Allah wished He would have guided mankind all together? (13:31). The Quran and hadith tell the believers to propagate their religion and invite the people to the truth, but there is no point in insistence and argument if a heart does not want to accept or does not soften to the truth. Invitation and sound demonstration is the only thing that one can do or is supposed to do. This aspect is further strengthened if these narrations particularly pertain to the difficult times in which the Imams were living. Secondly, they point to the nature of guidance: it is a matter of the inclination of the heart, which is a manifold phenomenon and is not necessarily affected by verbal utterances or rational proofs. And thirdly, they emphasise the fact that human guidance does not make sense except in a context of test, trial, and choice. The existence of test and trial necessitates that no one can be certain about his end and his guidance or misguidance as long as he is in this world.

INSIGHTS FROM OTHER TRADITIONS

1. To me belongeth vengeance, and recompence.^{‎[4]Deuteronomy 32:35.}
2. O LORD God, to whom vengeance belongeth; O God, to whom vengeance belongeth.^{‎[5]Psalms 94:1.}
3. God is jealous, and the LORD revengeth; the LORD revengeth, and is furious; the LORD will take vengeance on his adversaries, and he reserveth wrath for his enemies. The LORD is slow to anger, and great in power, and will not at all acquit the wicked.^{‎[6]Nuham 1:2-3.}
4. For it is written, Vengeance is mine; I will repay, saith the Lord.^{‎[7]Hebrews 10:30.}

TOPICAL ARTICLES

See Topical Article: Test and Trial.

[1] Mizan, 17/262.
[2] Mizan, 17/262.
[3] Barqi, 1/200, h. 34; Kafi, 1/165, h. 1; Kanz, 11/306.
[4] Deuteronomy 32:35.
[5] Psalms 94:1.
[6] Nuham 1:2-3.
[7] Hebrews 10:30.