However, upon careful examination of the phrase "We try him.

However, upon careful examination of the phrase "We try him..." and "Man", the first interpretation seems more suitable. By accepting this definition, we can understand that the origin in all of the conception of 'Man' is in his sensational understanding. In other words, sensational understanding is the basis of all rationalities. Most Islamic philosophers support this idea and Aristotle, the famous Greek philosopher, approved of the idea, as well.

Since, in the duty and examination of 'Man', two more factors are required, that is, 'guidance' and 'free-will' are added to understanding; the next verse insists, then, that "Surely We guided him to the Way: whether he be grateful or ungrateful (is up to him) ." Guidance, it can be said, has a broad meaning containing the following three branches: divine guidance, natural guidance and religious guidance. This verse, of course, mostly intends to convey the third branch, i.e. 'religious guidance'.

Explanation: Since Allah has created Man with a special goal in mind: 'examination and development' , He has prepared the necessary faculties for these fulfilments in his being. This can be considered 'divine guidance'. Thereupon, He has made Man naturally eager to follow the Way and with the help of his natural inclinations, has shown him its direction. This can be considered natural guidance'.

Further, He has given a mission to some heavenly leaders and great prophets in order for them to train Man, show him the right direction and teach him the clear religious laws; so that he may perform his duty correctly. This can be considered 'religious guidance'. These three kinds of guidance, of course, are for all members of mankind; without any exception.

On the whole, this verse indicates three points which are important for the destiny in the life of Man: 'duty', 'guidance' and 'free-will'; all of which are both interdependent and complementary to each other.

By the way, there will be no room for the case of fatalism to exist when it says: " Surely We guided him to the Way: whether he be grateful or ungrateful (is up to him) ." The terms /shakiran/ 'grateful' and /kafuran/ 'ungrateful' are the most fitting, here, because those who obey Allah and assume to follow His guidance are thankful, but those who disobey and do not follow the direction are sinners gone astray.

No one can be completely thankful for Allah's blessings, but those who repay this favor with ingratitude are the worst.