This purpose of grace works out in the giving of direction or guidance to mankind. We must note, however, that the words 'guidance', 'to guide', etc., are used in the Qur'an in different ways in different passages.

Sometimes 'guidance' means no more than the offer of God's mercy — the proffer of help and enlightenment from Him. Yet even in this sense it means not merely a formal offer of help — the general truth that God is willing to direct man. It includes such a manifestation of His purpose and desire to help and enlighten men and thus save them, accompanied by signs and proofs which ought to be sufficient to induce them to accept the proffered help, that it may truly be called 'guidance'.

In other words, the offer of God's mercy is made, not as a mere formality to all, so that they may be without excuse, but as a true and sincerely meant opportunity for their escape from that darkness in which they are into the true light.

Thus we find, 'And as to Thamud, we had vouchsafed them guidance; but to guidance did they prefer blindness.' ¹

There is, however, a deeper and more particular sense in which the word 'guidance' is used. It refers, at times, to the effectual working of this grace of God in the hearts and minds of those who accept the offer made to them. Those who believe and follow the direction are those who are ' guided'.

This mercy of God is nothing abstract. It is an experience — a working of God on the conscience and

heart, and it is felt by those who have experienced it to have been from God. They well know that what they are is of God's grace, and that all that they have been able to attain to has been of His gracious leading and His mercy. 'And he shall look and see him in the midst of hell; and he shall say to him, "By God thou hadst almost caused me to persist, and but for the favour of my Lord, I had surely been of those who had been brought (with thee unto .torment)."'¹

Corresponding to this deeper guidance of God, there occur other expressions which speak of God's misdirecting or misleading men.

The most general statement of this may be found in those passages which state that God does not guide the unjust, the unbelievers, the liars, etc. Yet it is exactly such whom God seeks to guide and direct. The offer of His grace and guidance is to the unjust, the liars, the impious. Even Pharaoh, in the midst of his impiety and rebellion against God, is offered His guidance. . . . 'Go to Pharaoh; for he hath burst all bounds: and say, "Wouldest thou become just? Then I will guide thee to thy Lord that thou mayest fear Him."'²

When, therefore, we find statements that 'God does not guide the impious', we must look closely to see the real meaning of the words, and we find it in the sense that such, while continuing in sin and wickedness, manifest by their conduct that they are not following the guidance of God. In this sense, and in this sense alone, is it meant that God does not guide