by departing from the upright path and straight course that a Muslim ought to follow. This may pertain to his religion, in that he may go astray or be led astray; to his worldly affairs, in that he may wrong someone or be wronged; or to those with whom he mixes and interacts, in that he may slip or be made to slip, act foolishly or be treated foolishly. He therefore sought refuge from all these conditions with these eloquent expressions and precise, comprehensive words.

Regarding his words, “O Allah, indeed I seek refuge in You lest I go astray or be led astray,” this is a seeking of refuge in Allah from misguidance, which is the opposite of guidance. His asking—peace and blessings be upon him—to be protected from misguidance necessarily includes asking to be granted success in following guidance.

His words, “lest I go astray,” mean: lest I myself go astray by committing something that leads me into misguidance, or perpetrating a sin that turns me away from the path of guidance.

His words, “or be led astray,” mean: lest someone else lead me astray—one of the devils among mankind and the jinn whose sole concern is to mislead people and turn them away from the straight path.

His words, “or slip or be made to slip,” derive from slipping, which means stumbling. This occurs when a person falls away from the path of uprightness. Hence the expression, “So-and-so’s foot slipped,” meaning that he fell from a height to a lower place. A path is also described as slippery when feet slip upon it and cannot remain firm. What is meant here is falling into sin unawares, likened to the slipping of one’s foot.

His words, “lest I slip,” mean: through my own doing; while “or be made to slip” means: lest someone else cause me to fall into error.

His words, “or wrong someone or be wronged,” derive from wrongdoing, which is to put something somewhere it does not belong.

His words, “or wrong someone,” mean: wrong myself by causing it to fall into error and drawing it into sin,