The second is guidance in the sense of calling people to what benefits them and commanding them to follow it. This consists of setting forth proofs, sending messengers, and revealing scriptures. This, too, extends to all those accountable under religious law, whether they believe or disbelieve. As Allah Most High says:

“As for Thamūd, We guided them, but they preferred blindness to guidance.”

And He, Most High, says:

“You are only a warner, and for every people there is a guide.”

And He, Most High, says:

“Indeed, you guide to a straight path.”

This, together with His words,

“You cannot guide whom you love,”

makes clear that the guidance He affirms consists of explaining and calling, commanding and forbidding, teaching, and everything that follows from these. It is not the guidance He denies, which is the third kind and which none but Allah has the power to grant.

The third kind is guidance that consists of placing guidance in hearts. Some call this inspiration and direction. Others describe it as the creation of the capacity to believe, just as they understand divine enabling and similar concepts. This is based on the view that capacity exists only concurrently with the act. Those among the proponents of affirmation who hold this view therefore define divine enabling, guidance, and similar concepts as the creation of the capacity to obey.

As for those who hold that there are two kinds of capacity: one precedes the act and is the capacity stipulated as a condition for religious obligation, as Allah Most High says:

“Pilgrimage to the House is a duty owed to Allah by people who are able to make the journey.”