In the Arabic language “Al-Huda” (guidance) means “Al-Rashad” (to be rightly guided). In Shari'ah terminology, “Al-Hidayah” is to be guided to Islam and to have Iman in it. “Al-Dhalal” according to Shari'ah is to deviate from Islam; for instance, the Messenger of Allah (saw) said: “Truly Allah does not gather my Ummah over a Dhalalah (misguidance).” Allah (swt) has made Heaven for the guided and Hell for the strayed; meaning that Allah (swt) rewards the guided and punishes the misguided. Hence, making the reward and the punishment dependent on “Al-Huda Wa-d-Dhalal” indicates that guidance and misguidance are part of man’s actions and not from Allah (swt) ; for if they were from Allah (swt), He would not reward for the guidance and punish for the Misguidance, for this would lead to attributing injustice to Allah (swt) and Allah (swt) is far too exalted above this. Allah (swt) says: [41-46] "Nor is your Lord ever unjust to His servants." . Allah (swt) also says: [50-29] "And I do not the least injustice to My servants.." .
However, there are several Ayat(verses) that indicate the attribution of Al-Huda Wa-d-Dhalal to Allah (swt). Hence, one can deduce from these Ayat that Al-Huda Wa-d-Dhalal are not from the servant, but rather from Allah (swt). Other Ayat(verses) indicate the attribution of Al-Huda Wa-d-Dhalal and Idhlal (misguiding others) to the servant, and one can deduce from these that “Al-Hidayah” And Al-Dhalal is from the servant.

It is imperative to understand all these verses jurisprudentially, meaning that the Shari'ah reality for which they have been decreed must be perceived. Then, it becomes clear that the attribution of Al-Huda Wa-d-Dhalal to Allah (swt) has a different indication to the attribution of Al-Huda Wa-d-Dhalal to the servant; also, it becomes clear that each one of them is directed at a side that is different to the side to which the other is directed. Hence, the Shari'ah meaning becomes conspicuously clear.
Indeed, the Ayat that attribute “Al-Dhalal Wal-Hidayah” to Allah (swt) are clear in the fact that it is He (swt) who guides and that it is He (swt) who misguides.

Allah (swt) says: [13-27] "Say truly Allah leaves to stray whom He wills and He guides to Himself those who turn to Him in penitence." .

Allah (swt) also says: [35-8] "Allah leaves to stray whom He wills and guides whom He wills." .

Allah (swt) also says: [14-4] “Hence Allah leaves to stray whom He wills and guides whom He wills."

Allah (swt) also says: [16-93] “But He leaves straying whom He wills and guides whom He pleases." .


The literal meaning of these verses contains a clear indication that the One who makes “Al-Hidayah Wal-Idhlal” is Allah (swt) and not the servant. This means that the servant does not get guided by himself but if Allah (swt) guides him then he will be guided and if he misguides him then he will stray. However, there are conjunctions which divert this literal meaning to other than the meaning of having the Guidance and Misguidance initiated by Allah (swt). These meanings attribute the creation of “Al-Hidayah Wal-Dhalal” i.e. Guidance and Misguidance to Allah (swt), and attributed the initiation of “Al-Hidayah Wal-Dhalal” i.e. Guidance and Misguidance, as well as “Idhlal” i.e. misguiding others, to the servant. The conjunctions are both Shari'ah based and rationally based.
As for the Shari'ah Qara'in(indications), these are reflected in the several verses attributing “Al-Hidayah Wal-Dhalal Wal-Idhlal” i.e. Guidance, being misguided and misguiding others, to the servant.

Allah (swt) says: [17-15]“Who receives guidance receives it for his own benefit; who goes astray does so to his own loss.”

Allah (swt) says: [ 5 -105] “No hurt can come to you from those who stray if you follow guidance.”

Allah (swt) says: [39-41] “He, then, that receives guidance benefits his own soul.”

Allah (swt) says: [2-157] “And they are the ones that received guidance.”

Allah (swt) says: [41-29] “And the unbelievers will say: Our God! Show us those among Jinns and men who misled us.”

Allah (swt) says: [34-50] “Say if I am astray I only stray to the loss of my own soul.”

Hence, the literal meaning of these Ayat contains a clear indication that it is man who initiates "Al-Huda Wa-d-Dhalal" i.e. "Guidance and Misguidance", that he misguides himself and misguides others and that Satan also misguides. The attribution of “Al-Hidayah Wa-d-Dhalal" to man and Misguidance to Satan. The Ayah indicate that man can be guided by himself and misguided by himself. This acts as a Qareenah (indication) to indicate that the attribution of “Al-Hidayah Wa-l-Idhalal" to Allah (swt) is not a direct attribution, but rather an attribution of Creation; for if we were to place all the verses together and perceive them from a Shari'ah angle, it becomes clear that each set of Ayat is dedicated to a different side; for the Ayah says: [10-35] "Say it is Allah Who gives guidance towards the Truth." ., and the other Ayah says: [17-15]“Who receives guidance receives it for his own benefit"; The first one indicates that it is Allah (swt) Who has guided whereas the second one indicates that it is man who was guided. The guidance of Allah (swt) in the first Ayah is the Creation of the Guidance within the soul of man, i.e. the generating of the aptitude to be guided; the second Ayah indicates that man is the one who initiates what Allah (swt) has created in terms of aptitude towards being guided, thus he was guided. This is why Allah (swt) says in another Ayah: [90-10] “And We have shown him the two highways.” . i.e. the path of Al-Khayr and the path of Al-Sharr; meaning that We have placed in him the aptitude of “Al-Hidayah” (Guidance) and We have let him initiate the act of being guided himself. Hence, the Ayat that attribute “Al-Hidayah Wa-l-Idhlal" to man serve as a Shari'ah conjunction indicating that Allah (swt) has decided to dedicate the initiation of “Al-Hidayah” to man.
As for the rational Qareenah (indication), this is reflected in the fact that Allah (swt) accounts people; thus He (swt) rewards the Guided and punishes the Misguided. He (swt) made the accounting according to the consequences of man's actions.

Allah (swt) says: [41-46] “Whoever works righteousness benefits his own soul; whoever works evil, it is against his own soul.Nor is your Lord ever unjust to His servants.”