What Is the Meaning of “Yuhda” (with the Damma on Ya’) in the Context of the Verse?

Answered by Shaykh Anas Al-Musa

Question

“Even though you (O Prophet) are keen on their guidance, Allah certainly does not guide (يَهدى— with the fatha on ya’) those He leaves to stray, and they will have no helpers.”

Answer

In the name of Allah, the Most Gracious, the Most Merciful,

All praise is due to Allah, Lord of all worlds, and peace and blessings be upon the Messenger sent as a mercy to the worlds, our Master and Prophet, Muhammad, and his Family and Companions.

The above-mentioned verse is from Sura Nahl, where Allah (Most High) says:

“Even though you (O Prophet) are keen on their guidance, Allah certainly does not guide (يَهدى— with the fatha on ya’) those He leaves to stray, and they will have no helpers.” [Quran, 16:37]

There is a difference among the reciters regarding the reading of “يهدي” between fatha and damma on the letter ya’.

Ibn Kathir, Abu Amr, Nafi, Ibn ‘Amir, Abu Jafar, and Yaqub read, “لا يُهْدَى” with a damma on ya’ and a fatha on dal.

Asim, Hamza, Kisai, and Khalaf read: “لا يَهْدِي” with a fatha on ya’ and a kasra on dal.

There is no difference among the reciters in reading “يُضِل” with a closed ya and a broken dal. [Ibn Mujahid, al-Sab‘a fi al-Qira’at; Ahmad Naysaburi, al-Mabsut fi al-Qira’at al-‘Ashr]

The meaning in one of the readings, “لَا يَهْدِي مَنْ يُضِلُّ”: Allah does not guide whom He has led astray in His prior knowledge, as they chose misguidance over guidance. Thus, the interpretation is that whoever Allah guides, He does not mislead.

As for the reading “لا يُهْدَى من يُضِلُّ,” the meaning is: no one whom Allah misguides can be guided, or whoever Allah has led astray cannot be guided. This is similar to the verse:

“Whoever Allah allows to stray, none can guide, leaving them to wander blindly in their defiance.” [Quran, 7:186]

This meaning is supported by Ubayy’s reading: “لَا هَادِيَ لِمَنْ أَضَلَّهُ اللَّهُ” (There is no guide for the one whom Allah leads astray). Hence, in this reading, the name of Allah is the subject of “inna” (indeed), and “يُضِلُّ” is the predicate, and “يُهْدَى” is a passive verb (constructed in the passive form), and “مَنْ” is the subject.

This is similar to Allah’s saying: “وَخُلِقَ الْإِنْسَانُ ضَعِيفًا” (for humankind was created weak.) [Quran, 4:28]. The interpretation is that Allah created man weak. So, “خُلقَ” is a passive verb, with the word “Allah” being the understood subject and “insan” being the direct object.

The subject, which is “Allah,” is omitted because it is understood, leaving the verb needing a subject, so the object takes the place of the subject in the syntax.

[Ibn Khalawayh, I‘rab al-Qira’at al-Sab‘ wa ‘Ilaluha, al-Hujja fi al-Qira’at al-Sab‘; Azhari, Ma‘ani al-Qira’at; Farra’, Ma‘ani al-Quran; Ibn Zanjala, Hujjat al-Qira’at; Muhammad Muhaysin, al-Qira’at wa Atharuha fi ‘Ulum al-‘Arabiyya]

Reflections on the Meaning of the Verse

In Arabic, the term “misguidance” (الإضلال) is the opposite of guidance and direction. It is said: “I misguided someone” when you lead them astray from the correct path. This is what Labid referred to in his poem:

مَنْ هداه سُبُلَ الخَيْرِ اهْتَدَى … ناعِمَ البالِ وَمن شَاءَ أَضلّ

“Whoever is guided to the paths of goodness is at ease… but whoever is misguided suffers.” [Azhari, Tahdhib al-Lugha]

Allah (Most High) says:

“Even though you (O Prophet) are keen on their guidance, Allah certainly does not guide (يَهدى— with the fatha on ya’) those He leaves to stray, and they will have no helpers.” [Quran, 16:37]

This means that it is the nature of Allah (Most High) that no one can guide whom He has led astray. If Allah has already decreed someone to be misguided, how can they now be guided? If the giver is also the preventer, then who can give? Even if all goodness were in a servant’s heart, they would not be able to transfer a particle of it to their own heart, nor could they benefit themselves with even a mustard seed’s worth of good. [Makki, Qut al-Qulub]

Kisai reported two interpretations for “فَإِنَّ اللَّهَ لَا ‌يَهْدِي ‌مَنْ ‌يُضِلُّ”:

• If Allah has decreed a person to be wretched, He does not guide them, similar to the verse: “And Allah does not guide the wrongdoing people.” [Quran, 2:258]. Mujahid (Allah have mercy on him) said: “Four things do not change: misery, happiness, life, and death (i.e., due to Allah’s prior knowledge of them, otherwise His knowledge would turn to ignorance).”
• Allah (Most High) leads astray whom He wills. [Ibn Zanjala, Hujjat al-Qira’at]

The Prophet’s (Allah bless him and give him peace) eagerness or anyone else’s efforts to guide someone is futile if Allah has decreed misguidance for that person. Allah does not guide those whom He has led astray after they have deviated from the right path. The misguided have no helpers, intercessors, or companions to save them from the punishment they deserve for their misguidance and disbelief. [Zuhayli, al-Tafsir al-Munir]

The supplications, forgiveness requests, and intercessions of the prophets (peace be upon them) are beneficial only if Allah makes the recipient worthy of them. Otherwise, even if the Prophet (Allah bless him and give him peace) were to ask for forgiveness for the disbelievers and hypocrites, they would not be forgiven. As Allah (Most High) says:

“It is the same whether you pray for their forgiveness or not, Allah will not forgive them. Surely Allah does not guide the rebellious people.” [Quran, 63:6]

Ibn ‘Ajiba mentioned in his interpretation of this verse, saying: “Allah forbade His Prophet from being overly concerned about them, saying, If you, O Muhammad, are eager for their guidance, then indeed Allah does not guide those whom He misguided.

This means whoever Allah wants to misguide and has decreed to be wretched, is the one who truly deserves misguidance. He said that the reading with the damma on ya’ (يُهْدَى) is more emphatic, meaning, indeed, Allah does not guide those whom He misguided, and none but Allah guides those whom Allah wants to misguide. (And they will have no helpers): meaning they have no one to help them and prevent the punishment from them.” [Ibn ‘Ajiba, Tafsir al-Bahr al-Madid]

Summary

Finally, this verse contains consolation and comfort from Allah to His Messenger (Allah bless him and give him peace) regarding the denial he faced from his people. Allah said to him:

“Even though you (O Prophet) are keen on their guidance, Allah certainly does not guide (يَهدى— with the fatha on ya’) those He leaves to stray, and they will have no helpers.” [Quran, 16:37]

This means that your eagerness, O Muhammad, for the guidance of your people does not benefit them, for these matters are decreed. Your concern is of no use if Allah has intended misguidance for them due to their poor choice.

Allah does not guide those whom He has decreed to misguide and who have chosen poorly. Those who have chosen misguidance have no helpers to save them from Allah’s punishment and retribution because the basis of judgment regarding faith and disbelief is choice, not compulsion or coercion. [Zuhayli, al-Tafsir al-Wasit]

May Allah bless the Prophet Muhammad and give him peace, and his Family and Companions.

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