His statement, “O Allah”: its original form is “Ya Allah,” but the vocative particle ya has been omitted and replaced by the final mīm, while the name Allah remains. The particle ya was omitted because of frequent usage, and the mīm was substituted for it as an indication of it. It was placed at the end so that one begins with the name of Allah, and it was made a mīm to indicate the gathering of the heart upon this supplication, for the letter mīm signifies gathering.

His statement, “Guide me among those whom You have guided”: the one praying alone says, “O Allah, guide me,” whereas the imam says, “O Allah, guide us.” It has been narrated from the Messenger of Allah, peace and blessings be upon him: “Whoever leads a people in prayer and singles himself out in supplication has betrayed them” (1). This is because if the imam supplicates, saying, “O Allah, guide me,” while those praying behind him say, “Amin,” then the supplication is for him alone, and the followers receive nothing; they are merely saying Amin to the imam’s supplication for himself. This is a form of betrayal.

His statement, “O Allah, guide me among those whom You have guided,” means: among the number of those whom You have guided. This involves a form of seeking nearness to Allah through His action—namely, His guiding whomever He has guided. It is as though you seek nearness to Allah, who has guided others, asking Him to guide you among them. It is as though you are saying: Just as You have guided others, guide me as well.

The guidance intended here is both the guidance of direction and instruction, and the guidance of divine enabling.

The opposite of the guidance of direction and instruction is misguidance.

The opposite of the guidance of divine enabling is error.

Thus, when you say, “O Allah, guide me,” you ask Allah, Mighty and Majestic—