and misguidance, with the latter omitted. Qatādah’s interpretation is: ‘It is for Us to explain what is lawful and unlawful.’ It has also been said: ‘The meaning is that it is for Us to guide whoever follows the path of guidance.’”

I say: This is al-Farrā’s view, but al-Farrā’s wording conveys it more clearly. It has thus become clear that most of the early scholars interpreted the three verses to mean that the straight path leads only to Allah. Some interpreted them to mean that it is for Him to explain the straight path. The first meaning is agreed upon among Muslims.

As for the second, some may say: “Nothing is incumbent upon Allah—neither this clarification nor that.” For they disagree over whether He has imposed obligations upon Himself, as in His words:

“Your Lord has prescribed mercy for Himself,”

and His words:

“And it was incumbent upon Us to help the believers,”

and His words:

“There is no creature on earth but that its provision rests with Allah.”

If it is incumbent upon Him to distinguish guidance from misguidance and to explain what He has made lawful and unlawful, and what constitutes obedience and disobedience to Him, then this accords with the view of those who say that sending messengers is incumbent upon Him and obligatory for Him, since such clarification can only be achieved through this. This relates to another fundamental principle: that everything He does is necessary on His part