This is the Book: there is no doubt about it. A perfect guidance for the God-revering, pious, who keep their duty to God. (Baqara 2:2)

"Guidance," in this verse is in the infinitive form. Since the infinitive is a verb form, like in other languages, in Arabic it expresses action and engagement; therefore, it implies that individuals cannot find guidance, or, ultimately, the main goal to which it leads, without having exerted any effort. The word also ends with a tanween (indefinite noun-ending with letter nun); a rule in Arabic grammar suggests that if a concept is used in the indefinite/unconditional form, then its perfect meaning is intended. Therefore, there is no doubt that this book is a transcending divine guidance for the pious. It is perfect guidance for the pious, as it is they who are free from the slightest skepticism, and it is they who are ready to comply with both the injunctions of faith (sharia al-garra) and the principles that are in effect in nature (sharia al-fitriyya). The pious are disposed to acknowledge the truth, and since they are not prejudiced, such perfect guidance can be viable for them alone (with the above-mentioned condition that they have to exert effort).

Nevertheless, there is another use of "guidance" at the end of the same page in the Qur'an in the following verse: "Those (illustrious ones) stand on the true guidance from their Lord" (2:5). Here "guidance" is in the form of a verbal noun (while the infinitive form implies human responsibility, the verbal noun is God's creation).[1] That is, it is a kind of actual guidance God bestows upon His servants, whomever He will, without the intervention of any cause-effect relationship. As far as we can deduce from the conditional in "for the God-revering, pious," how one attains such guidance is by attaining a true level of piety. Faith and knowledge of God are the first level of ascending on this path, the last being the pleasure of God Almighty. Finally, as clearly expressed in the verse, only those who can live up to such guidance will attain salvation.

It can be derived from the context of this last verse that guidance is dependent upon God's having created it. However, the behavior and preferences adopted through the exercise of free will are necessary if such guidance is to ensure safety and comfort in this world and if it is to become a means of salvation in the hereafter for humankind.

To conclude, the first "guidance" is a cause and the second is a blissfully granted result. Both are an answer to the prayer of "Guide us to the straight path" in Fatiha (1:7), while serving as guidelines for those on the road.

[1] See Nursi, The Words, Twenty-Sixth word, Sixth Way, for an explanation on verbal noun and infinitive in Arabic grammar.